1- Reconciliation between the Tribes

2- Reconciliation between the Tribes

3- Tasking A Health and Safety Project

4- Temporary Brethren Between the Immigrants and the Ansar

5- Developing a large water and irrigation system

6- Establishing the city’s constitution

PART VI

The Battle of Tabouk (Oct 630 CE)

Muhammad’s Covenant with the Christians of St. Catherine

Designating Mecca as the Center of Orientation for Muslims

The Year of Delegations (630-631)

The Farewell Pilgrimage and Sermon (632 CE)

Ending

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PART I

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Opening

Early in the 7th century, guidance and enlightenment rose like the morning sun. The human race witnessed a glorious turning point away from its shackled history of violence, oppression, and tyranny. As the dawn of the century began, old superstitions gave way to a new world of inspired revelation, enlightening people in the Arabian Peninsula. Then, unprecedently, this enlightenment spread out into half of the old world in a short period.

The Prophet Muhammad lifted humanity from the ignorance of worshipping idols, arrogance, and selfish pursuits. He brought forth Islam, the faith that shares people’s distinctive traits of freedom, justice, cooperation, intellectuality, goodness, equality, and rationality. His teachings opened the door to humankind’s quest for wisdom, sciences, virtue, and security.

It was not the result of countless wars that opened the hearts of millions to Prophet Muhammad; his core human values rallied them. Only under his teachings and leadership did security and peace prevail. The dignity of women and the poor in society has become a reality. Every member engaged in the social, political, and moral aspects. All deserve the same respect as others.

Today, in the 21st century, Muhammad’s teachings of passion still live in the hearts and minds of millions worldwide. These teachings reflect Muhammad’s compassionate soul and radiant personality… “the simplest peasant and the most sophisticated intellectual, alike, can share his love, as a warm human emotion.” Prof K. S. Ramakrishna Rao

As an influential reformer of social justice and justice for all, Muhammad explained that the rich, poor, enslaved people, and free stood equal before the law. It is no small testament that the United States Supreme Court recognized him as the Greatest Law Giver in 1935. 2

Perhaps Muhammad conveyed Godly principles guiding people to build life and relationships with high standards:

Allah commands (people) to maintain justice, the doing of sound, and liberality to kin and kin. He forbids all shameful deeds, injustice, and rebellion: He instructs you that ye may receive admonition. Qur’an 16:90

The pursuit of learning–the ultimate practical leveling tool was no longer exclusively available to the privileged. Lay people, servants, and people such as Bilal, the Ethiopian, Salman the Persian, Suhayb the Roman, Aishah, Khadijah, and Umu Salama embraced education and higher learning as fundamental foundations for their lives.

From Arabia’s barren historical desert of oppression and ignorance arose an inspirational fountain of knowledge, virtues, and spirituality that impresses intellectuals, poets, philosophers, historians, and legendary leaders today.

In the “History of the Moorish Empire in Europe,” Samuel Parsons Scott states,

“The impress of Arabian genius can be detected in Boccaccio’s novels, in the romances of Cervantes, in the philosophy of Voltaire, in the” Principia” of Newton, in the tragedies of Shakespeare. Its domain coincides with the boundaries of modern civilization, its influence imperishable in its character.”

Scott, Samuel Parsons, History of the Moorish Empire in Europe, Philadelphia J. B. Lippincott Company, 1904.

Mecca, in the Arabian Peninsula, is the land of the rebirth of Islam; as Muslims believe, all heavenly messages, including that of Noah, Abraham, Moses, Jesus, and the prophets of God, carried a variant of the same submissive faith (Islam) to their people. From Arabia, the Prophet Muhammad’s guidance shaped a civilization that extended from central China, Russia, and South Asia in the east to Africa, Western Europe, and then, ultimately, much of the West.

This biography explores Muhammad’s character, mind, and soul as a person, husband, father, statesman, leader, manager, teacher, merchant, and Prophet of God. In addition, this document discusses Muhammad’s virtuosity, traits, missionary work, and relationship with friends and foes.

When the pursuit of knowledge and scholarship in Europe was rejected, the Prophet Muhammad led the way to scholarship and enlightenment in Arabia. In The Making of Humanity, renowned Robert Briffault states: “The evolution that the Prophet of Islam founded was the seed of the rebirth of Europe from its Dark Ages into the Renaissance.”

The Faith and Science Magazine, December 2019 reported,

“It was under the influence of the Arabs and Moorish (Muslims) revival of culture and not in the 15th century that a real renaissance occurred. Spain, not Italy, was the cradle of the rebirth of Europe. Science is the most influential contribution of Arab civilization to the modern world, but its fruits were slow to ripen. Not long after Moorish culture had sunk back into darkness did the giant, which it had given birth to, rise in his might. However, it was not science only which brought Europe back to life. Diverse and manifold influence from the civilization of Islam communicated its first glow to European life.”

The Cradle of the Rebirth of Europe

Also, in his book AD 1000, A World on the Brink of Apocalypse, Richard Erdoes states,

“Andalusia was, above all, famous as a land of scholars, libraries, books lovers and collectors…when Gerbert (Gerbert Of Aurillac) studied at Vich, northern Spain (ca. 995-999), the libraries of Moorish [Islamic] Spain contained close to a million manuscripts… Cordoba’s glory was the Great Library established by Al-Hakam II…ultimately contained 400,000 volumes….”

Gerbert of Aurillac, better known as Silvester,

“took a firm hold of the Arabic numbers and became renowned for his scholarly achievements and educational advances.”

Dr. Adnan Ibrahim of Vienna, Austria, stated:

“Gerbert learned the Maliki School of Fiqh’s fundamentals (sciences of laws and methodologies of jurisprudence based on the Qur’an and Prophet Muhammad teachings) that greatly boosted his scholarly position.”

Arabic and Islamic education are the grounds of Silvester’s academic position, which enabled him to become the Catholic Pope (999-1003 CE). While in this influential position, he strove to advance knowledge and encouraged scholarship in Italy. Silvester died on May 12, 1003, in Rome, Italy, where the European Renaissance began in the early 1500s. 1

In her book The Abacus of the Cross, Nancy Marie Brown introduced the Scientist Pope to her readers.  See her presentation in this video clip:

Muhammad lived his whole life in purity and virtue. Before receiving Revelation, He earned the title As-Sadiq al-Ameen, the Truthful, the Trustworthy; he never lied. People trusted him with their valuables and belongings.

Every Meccan attested to his virtuous character. His generosity, truthfulness, and humane characteristics were lauded and known by many throughout the land. During his early years in Medina, Muhammad sent ambassadors with letters to many communities and national leaders, inviting them to Islam. Among the leaders receiving his invitation was Heraclius (Flavius Heraclius Augustus, c. 575-February 11, 641), Rome’s emperor between 610 to 641.

Interestingly, while making a pilgrimage to Jerusalem, Emperor Heraclius summoned a group of Arab traders led by Abu Sufyan, one of the prominent Meccan leaders, to inquire about Muhammad. At the time, Abu Sufyan was one of Muhammad’s worst opponents. However, his testimony about Muhammad’s lineage, honesty, morality, the faith he acclaimed, the state of his mission, and his hundreds of followers convinced Heraclius of the Prophet’s honesty that he proclaimed: 3

“If what you have said is true, Muhammad would likely occupy the place beneath my feet.” (Al-Bukhari)

An Inspiration for Peace

Muhammad was always inclined toward peace, even before receiving Revelation. On one occasion, his judgment averted a conflict that could have escalated into a major war among several tribes.

At about 600 CE, the Ka’ba stone structure received significant damage from a major storm and flooding that would require considerable repairs. In 605 CE, four influential tribes commissioned the renovation of the Ka’ba. During the final construction stages, a ceremony placing the sacred Black Stone in its niche led the tribal leaders to a significant conflict: each of the four tribal elders argued that they were worthier than the other in placing the stone in the Ka’ba’s niche.

The argument escalated to such an intensity that the tribe “Banu Abd ad-Dar” brought forth a pot of blood, symbolically dipping their hands in it as a sign of their willingness to spill blood to claim the honor of placing the stone in its place. Finally, with a last desperate attempt at a reasonable solution, the four elders agreed to accept the first man’s judgment to enter the Sacred Ka’ba.

Muhammad appeared to the amazement of all the elders, as his trustworthy reputation had preceded him.

He asked for a simple cloak and told the four elders to grasp one of the four corners. Then, he placed the black stone in the middle of the blanket and told them to walk together, carrying the stone as one, thereby leveling each tribe’s honor. Once they arrived at the niche, he placed the stone in it. Muhammad avoided a conflict that would have soured tribal relations for years.

Islamic tradition holds that the Black Stone fell from Heaven as a guide for Adam and Eve to build an altar. https://en.wikipedia.org/wiki/Black_Stone

The Ka’ba was respected as the holiest site for the Arabs, as it was one of the first structures built in Mecca by Prophet Abraham and his son Ishmael. Moreover, it was the center of spiritual and economic prosperity in Arabia. 4

Muhammad was born around 570 CE to the prominent but modest clan of Banu Hashim of the Quraysh tribe of Mecca. His father, Abdullah, died almost six months before Muhammad was born. His mother, Aminah, died when he was six years old. Then, his grandfather, Abdul Mutalib, became his guardian. Two years later, Abdul Mutalib died, and his uncle, Abu Talib, took over the guardianship and became the Hashim clan leader.

Muhammad worked as a shepherd in his early adulthood, caring for his uncle’s animals. Then, when he was around twelve years old, he accompanied his uncle on trading journeys to Syria, gaining experience in commercial trading. Islamic tradition holds that Bahira, a Christian monk, foresaw and predicted Muhammad’s prophecy when the trade caravan was in Basra.

Perhaps Muhammad continued trading between the Indian Ocean and the Mediterranean Sea. A modern study by Dr. John Morrow in his Book, “The Covenants of Muhammad to the Christians of the World,” reveals Muhammad’s trade before Islam could have reached Egypt through the Saini peninsula. Dr. Morrow presents evidence of Prophet Muhammad’s covenant with the Christians of St. Catherine Monastery in the Saini Peninsula and that Muhammad had been there before Islam.

St. Catharine Monastery- https://islamic-study.org/wp-admin/plugins.php

Paganism and Infanticide

During this time, Paganism was the religion for most Arabs, and some Arabian tribes practiced infanticide. Ironically, Muhammad grew up in a community of idol worshipers but never accepted his people’s customs and religion. Likewise, the Prophet Muhammad rejected acts of infanticide practiced in old Arabia.

Many tribes valued having sons over daughters for their future role in defending the tribe. The girls could bring shame to the family and the tribe. The father of a newborn baby girl could either live with guilt for the rest of his life or bury his daughter alive.

Typically, infanticide occurs shortly after birth, but in the case of the following story, the father was believed to have been away for several years and had done this evil act when he returned.

His daughter was then about four years old. Of course, children are precious treasures for the family at such an age, but he buried her alive even though his daughter had passed infancy and realized her dad’s love and protection. But there was evil in his heart, and he buried her alive.

It is reported that Maysarah ibn Mabad said: ‘A man came to Prophet Muhammad, telling his story, “We were people of Jahiliyya, full of arrogance and pride; we worshipped idols and killed our children. I had a daughter who was always so happy when I called her. So, one day, I called her to come to me, and I took her outside to a hole dug by my parents. I pushed her into it while she was calling me, ‘Daddy, daddy!’ However, I continued to throw dirt on her… ‘Daddy, Daddy!’ were her last words to me.”

The narrator described the Prophet’s eyes with tears rolling down his cheeks, and as he was wiping them away, he said, “Had it not been for God’s mercy before His punishment, He would have tormented you.” (Sunan al Darami V1, page 3)

What was worse for this man was that his daughter had passed infancy and realized her dad’s love and protection. But there was evil in his heart, and he buried her alive.

It is no wonder why, in His wisdom, God holds everyone accountable for their acts. Allah maintained:

“And when the girl who has been buried alive shall be asked, for what crime she was slayed.” Qur’an 81:8

Ensuring that none of his people would bury their daughters alive, Prophet Muhammad made a covenant with the seventy Medinan people, who pledged to embrace Islam, that they would not commit infanticide. Reportedly, he also stated:

“God forbids the disobedience of mothers and infanticide….”– Bukhari and Muslim
http://ahlakora.ahlamontada.com/t109-topic.

Moreover, he encouraged families to raise girls. The Prophet Muhammad taught that He guarantees a place in Heaven for parents who raise girls: one, two, three, or even more, with kindness and compassion. He did not have granddaughters, but he used to take his grandson to the Mosque and hold him during the prayer. As he prayed, he climbed on his back and shoulders. Not for a single moment did he interrupt his exuberance.

http://articles.islamweb.net/media/index.php?page=article&id=180805

“Muhammad was more than honest. He was a human to the marrow of his bones, he was a human sympathy, and human love was the music of his soul… to serve humanity, to elevate humanity, to purify humanity, to educate humanity, in a word to humanize people, this was the object of his mission.” Prof K. S. Ramakrishna Rao.

The Humane Soul of the Prophet Muhammad

Before the advent of Islam, it was common for Arab tribes to raid each other for food, livestock, and bounties, otherwise known as “ghazw.” During drought-driven famines, anything and anyone became fair game. One such victim was an eight-year-old boy named Zayd ibn Harithah. During a visit with his mother to her family in Syria, Zayd was kidnapped.

Bandits sold Zayd as an enslaved person in Mecca. By a stroke of luck, Zayd was purchased by Khadijah’s family. Later, Khadijah became the Prophet Muhammad’s wife, who gave him Zayd as a wedding gift. Zayd soon grew to know and cherish Muhammad’s compassionate heart.

http://www.mcleanministries.com/Biography.htm#_RWTOC-4

Unlike his people’s society, based on slavery and indentured servitude, Muhammad treated all people with dignity, compassion, and empathy regardless of their social class. Such was his character, even before receiving the Revelation—Zayd’s story of abduction demonstrates Muhammad’s qualities.

Understandably, Zayd’s family was in agony at the loss of their son. His father, Harithah, composed poetry telling the anguish and sadness of life without his son while always wondering about his fate.

Learning that Zayd was living with Muhammad, his father was content that his son would be back. Harithah and his brother collected money and traveled to Mecca, hoping to buy back his son. They approached Muhammad at the Ka’ba, Mecca’s sacred house of worship, offering him money and pleading for Harithah’s son’s return. Unaware of Muhammad’s deep, gentle soul, they were surprised when he said, “What if we let Zayd decide his fate; if he wants to go with you, you will take him, and I will accept no money, but if he wants to stay with me, I cannot refuse his wish.”

Zayd was thrilled to see his father and uncle. Then, Muhammad asked him if he wished to return to his home with his father or to remain with him in his household. To his father’s surprise, Zayd, without hesitation, chose to stay with Muhammad. “How could you choose slavery over freedom and family?” Zayd’s father exclaimed. Zayd replied: “I have never been treated with as much goodness as with Muhammad.”

Seemingly, Zayd was not Muhammad’s property. The wishes and concerns of an enslaved person were as worthy as a free man to a master.

What about Zayd’s father’s dignity? Would Muhammad deny it? No. Muhammad’s next move was to take Zayd by hand to the Ka’ba and announce to the Quraysh that he adopted Zayd. Zayd’s father was satisfied and even happy about Muhammad’s worthy action. From there on, Zayd was called the “Son of Muhammad” until Islam abolished adoption years later. (See Sirat Ibn Hisham, and Tabaqaat Ibn Sa’d)

“Historical records show that all the contemporaries of Mohammad, both friends and foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and every sphere of human activity.”— K. S. Ramakrishna Rao, Mohammed The Prophet.

Promotion of Good Customs

Before Islam, Muhammad participated in Quraysh’s social justice fair. Later, he endorsed it in Islam. The Islamic traditions state that after the revelation of Islam, the Prophet said:

“I witnessed in the house of ibn Jud’an the Fudhool Alliance for helping the oppressed, and if I am called, in Islam, to participate in it, I will.” Al-Bidayah wa al-Nihayah

Receiving the First Revelation

Before receiving Revelation, Muhammad used to go to Mount Noor, north of Mecca, for contemplation; sometimes, he would stay there for a month. A strange encounter shook him to his bones during one of these meditations. Something like an angel appeared on the horizon above, saying,

“Oh, Muhammad, read.” Frightened, Muhammad replied, “I cannot read.” The angel said again, “Oh, Muhammad, read.” Muhammad again said, “But I cannot read.” The angel took him into his arms, holding him so tight until he was out of breath, stating, “Oh, Muhammad, read in the name of your Lord who created – Created man from a clinging substance. Read, and your Lord is the Most Generous – Who taught by the pen – Taught man that which he knew not.….” Qur’an 96:1-5

Muhammad was terrified. He scampered down the mountain to his wife Khadija, telling her what he had experienced, shaking convulsively, crying, “Cover me, cover me.” She took him into her arms, wrapped a cloak around him, and held him until he calmed down, “Why do I fear this?” He questioned. Was this creature an angel, a Jinni, or had he been pronounced a Prophet?

Knowing his inner soul, not surprisingly, Khadija believed in her husband’s possible Holistic measure, and as to evil or a jinni, she said to him:

“No, do not be afraid. For God, He will not disappoint you. You are good to your kinship; you speak the truth; you help the weak and helpless; you are generous to your guests and aid the distressed.” Shamail-Page 398 See Volume2 of Sirah

Khadija then took Muhammad to her cousin, Waraqah ibn Nofal, who had left his people’s idol worship and embraced Christianity. Upon telling him the story, he responded,

 “This must be the great spirit that spoke to Moses; I wish to be strong and come to your aid when your people drive you out.” “Will they drive me out?” the dismayed Muhammad exclaimed. Waraqah responded, “Yes, no one ever comes with what you would be coming with, except harmed; if I am alive, then I will do what I can to render you victory.”

https://islamstory.com/ar/artical/972/موقف-ورقة-بن-نوفل-من-رسول-الله

Qur’anic Verses Elasticity

The Qur’an’s verses, words, and letters are fixed. The meaning of such verses, however, are elastic.

Per Dr. Abdul Wahid Wajih (Arabic), The Qur’an was revealed, بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ, in a Clear Arabic Tongue (26:195); Since tongue conveys the culture of people, the revelation, therefore, exhibits clarity, artistry, sense, and possibly some sociopolitical environment of the Arabs. As opposed to being revealed in the Arabic language, which was grammatically formalized decades after the revelation.

A Clear Arabic Tongue revelation allows shades of understanding: adaptability, resilience, and relevance to different times, places, sociopolitical, and technological environments. The Science of Balagh

The Science of Balagh

According to Dr. Wajih, God’s command to the Prophet to deliver the message was “بَلِغ, ballegh.” (5:67). This word stems from the noun البلاغ, al-Balagh, from which a science about the optimum delivery method to the listener. This method necessitates understanding people’s nature and the ways to benefit them.

“O Messenger! “ballegh” Convey everything revealed to you from your Lord.” Qur’an 5:67

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ ” المائدة 67″

Dr. Wajih stated that the science of Balagh branches two sciences:
The Science of Bayan (concerns with the word’s purpose and intent of usage), and the Science of Ma’ani (concerns with the word’s grammar structure and meaning).

Evaluating the Risk

The Prophet Muhammad expected affluent Quraysh to deny his mission. But, to understand the far ends of the situation, Mecca, the caravan-stoping city, had become the commercial center for Arabia; as Mark Grahm states  in “How Islam Created the Modern World,”

“Mecca owed its prosperity to its shrine, the Ka’ba, where the myriad gods of the various Arab tribes shared space.”

Will Muhammad take away the fortune from the rich? Furthermore, Muhammad’s new message would destine the Quraysh forefather’s honor, denouncing their idol worship. Quraysh did not profess equality—the weak, women, servants, and the needy were judged by rules different from those of the wealthy and elite. I quote Mark Grahm’s drawing of the situation:

“The callous rich who despised and victimized them were in for a big surprise. Muhammad had found something more powerful than their money or their honor.

He had found Allah: Confound the man! How ungrateful he is. From what did He create him? From a drop, He created him and fixed his destiny; then, He laid down his path for him. Then, when He wills, He will resurrect them. Qur’an 80:17-21

Suddenly, human wealth and tribal pride were like nothing. Islam or submission to God became the new order of the day.” –How Islam Created the Modern World,” Mark Grahm.

All such indulgence establishments would require an innovative and crucial approach.

The Establishment of a Diverse Group of People in Mecca (610 CE)

Realizing his prophethood, without hesitation, Muhammad told his close friend Abu Bakr of what he had experienced; Abu Bakr believed in his prophethood wholeheartedly.  During the first three years following the first revelation, Muhammad’s missionary work grew discreetly and quietly so as not to encourage violence or disruption. Instead, he approached individuals from every clan of Quraysh who were receptive to his call. As a result, his followers grew to about one hundred men and women representing various clans within Quraysh. Thanks to Muhammad’s approach–If and when the Muslims go public, this diverse foundation of believers could deter Quraysh’s aggressions, for many of their people were already with Muhammad.

Quraysh Resistance and Harassments (610-613 CE)

Quraysh’s opposition to the Prophet’s message came in many forms: from simple rejection to enticements and even to bribing with a lucrative offering. When these techniques did not work, they resorted to condemnation, harassment, torture, and execution. The Prophet and his companions received verbal and physical abuse, imprisonment, burning, suffocation, and even execution by crucifixion. The Meccan’s last resort was to drive them out of their homes into exile.

Acting Openly with Clarity

Examining his speech and actions establishes Muhammad’s unhidden plans, away from deception and betrayal. One good example is the Quraysh chieftain’s offer to Muhammad to marry him the most beautiful girl and make him the king of all Arabia for abandoning his call. Muhammad turned it all down. Abu Talib, Muhammad’s protector, who conveyed the offer to his nephew, moved in tears as Muhammad responded.

“Oh, my uncle, by God, if they put the sun in my right hand and the moon in my left hand, I would not abandon this course…”

Although Muhammad could have deceived Quraysh, accepted their offer, and then, as he became the king of Arabia, he would act to disseminate his faith. But Muhammad would not be the type of dishonesty and betrayal. Even if Quraysh had placed the sun and the moon in his hands, no position, presidency, kingdom, or even all of these were too low a reward to betray God’s trust.

Muhammad’s model did not allow Muslims to kill, deceive, assassinate, and destroy properties to get to power and position. Such are violating God’s laws and humanity’s values.

Pursuing Peaceful Alternatives 

Despite their shocking mistreatment and his companions’ demand for retaliation, the Prophet resisted retribution and violence. Instead, he encouraged his people to endure torture and remain patient. Nevertheless, he kept looking for peaceful ways out of this situation.

While violence and extreme actions are common in solving Arab problems, Muhammad was resolute in finding safe alternatives to dealing with the tyrannical Quraysh and those obstructing his call. He asked some of his wealthy companions to purchase the tortured servants and enslaved people and set them free. He conducted meetings with his friends secretly at the house of Ibn al-‘Arqm.

Moreover, given the Pagan assaults on the Muslims during their prayers, Prophet Muhammad taught his companions not to proclaim their faith at the Sacred House and to read their daytime prayers silently instead of out loud. This simple act of slightly changing their form of worship was substantial proof of the Prophet’s ability to secure peace and discourage violence.

His mission was to encourage passion, beauty, goodness, and Godliness rather than discord and hatred between people. Today, Muslims worldwide perform their noon and afternoon prayers in silence.

Maintaining Amn, Security

Security and peace for the community were paramount at all costs; Muhammad resisted engaging in violence with Quraysh despite the latter’s repeated abuse, intimidation, and tortures. It would have been easy to accede to many of his followers’ wishes and strike back against the Quraysh. His followers now numbered many, but deep in his heart, he knew this was not the path to take. The following story demonstrates his determination to preserve security.

Announcing His Prophecy to His Clan (614 CE)

Responding to God’s command to introduce his mission and prophecy to his relatives, the Banu Hashim, he invited forty-five relatives to a meal at his home. After the dinner, as Muhammad began to speak, his Uncle Abu Lahab interrupted him, saying,

“I have never seen a person who brought his people (things) worse (more evil) than what you have got to your people.”

Despite the abusiveness of Abu Lahab’s rejection, Muhammad’s reaction was a noble one. He did not say a word to respond to his uncle’s madness.

He wisely chose not to argue with his uncle, which may easily create commotion or division among his people. Better yet, politely said to the group,

“If you have eaten, you may leave.” 

By expressing these simple words, he eliminated the possibility of heated discussions and arguments among the family members. Thus, he cut the venom at its root. His calm and immediate “no-action” prevented an outbreak of fury or outrage before it could begin.

Perhaps Prophet Muhammad understood that God’s plan for humanity to achieve a sincere and loving civilization is to build, not destroy. Moreover, the latter cannot become a reality without security and stability.

Dr. Abu El Fadl, in his Book, “The Great Theft Wrestling Islam from the Extremists,” states:

The more disgust and corruption permeate the earth, the further away the world is from Godliness.” Highlighting Islam’s principles in “building the earth with benevolence, compassion, justice, peace, and Godliness.

But more importantly, Muhammad wanted no one to miss the fountain of knowledge and grace he had for them, including his uncle, Abu Lahab.

The Prophet, therefore, invited the same people again, including his uncle Abu Lahab, to another meal. This time, the Prophet did deliver his speech, which in part said:

“Oh, sons of Abd Al Muttalib, I know of no Arab who has come to his people with a nobler message than I have brought. I have brought you the best in this world and the next. Therefore, God ordered me to invite you to Him. Will you answer His call and support me?”

Only the young Ali ibn Abi Talib, the Prophet’s cousin, responded and embraced Islam. Muhammad’s uncle, Abu Talib, did not embrace Islam but promised to protect him. Unfortunately, his uncle Abu Lahab continued to oppose him. But what was more important was that most of his family had listened to him and continued to embrace him as their kin.

Thanks to the Prophet’s calm introduction of his teachings, he prevented his clan’s hatred and divisions. His character embodied consideration, empathy, and Godliness.

Islam and the World

Islam shares much with the people of the world’s living principles. The Arabic word Islam means a wholehearted submission to God. Muslims believe Islam is the final form of the same religion revealed to Prophets Adam, Noa, Abraham, Moses, Jesus, and all other Isralieat prophets. According to the Muslim scholar Hassan Al-Maliky, Islam shares several innate traits with all peoples and nations. Adle, justice, charity and compassion, use of intellect, freedom of thought and religion, promotion of helpful knowledge and science to build the world and establish beauty. The best of peoples, in the sight of God, are the most cooperative. The Prophet Muhammad taught:

The Prophet Muhammad said:

“The believer is he who is a habitual individual and he who people love to befriend; there is no good in the one who does not get along with people, nor people would like to befriend him. The best people are those who are most beneficial to people.”   Al-Tabarani

The Qur’an also states:

O humankind! We created you from a single pair of a male and a female and made you into nations and tribes that you might come to know and foster one another (cooperate in building the earth). Verily, the most honorable of you in the sight of God is the one with the most taqwa (righteousness and prevention of harm and hostility.) Qur’an 49:13

Per al-Maliky, cooperation can be unlimited at the individual, national, or international levels. It can be diplomatic, technological, social, political, intellectual, other resources, and so forth. The taqwa term, he explains, is the avoidance of harm and the stopping of hostilities in actions and dealings. What can be a better principle for building a beautiful, dignified life?

A Safe Refuge with a Christian King (615/616 CE)

Although most of the Prophet’s family had chosen to accept and protect him, if not follow him, Quraysh continued to harm and humiliate him and torture many other mission members. Prophet Muhammad sought refuge for those companions who could not endure the pain and wanted to leave for Abyssinia. There, they received protection from the Christian King, Negus. Such an act demonstrates Prophet Muhammad’s intention of collaborating with the People of the Book, the Christians, and the Jews.

Dr. Muzammil Siddiqi, a prominent Muslim scholar and leader, speaks about this journey of the refugees, stating:

“When the Muslims were in Abyssinia, the people of Mecca sent some people to pursue them; they went to the king. They told him they should hate people who ran away from their homes, slaves who ran away from their enslavers, and ‘we would like you to send them back.’ The king said, ‘But I want to hear them. Let them come and speak.’ Moreover, when Muslim speakers spoke on behalf of other Muslims and explained Islam’s message, Negus said no, they have every right to practice their religion. He allowed them to live there. Moreover, Muslims reciprocated with loyalty to that king; they helped him fight with his enemies because they recognized the goodness he did.”

https://en.wikipedia.org/wiki/Muzammil_H._Siddiqi

Muhammad and his Clan Driven to Exile (616-619 CE)

Eight years after Muhammad’s first revelation, Quraysh expanded its offensive campaign against Muhammad to include his entire clan, Muslims or otherwise. It devised an inhumane plan for a social and economic boycott of the family and forced them out of Mecca into an arid region known as the Abu-Talib Valley. No clan member was allowed to deal, enter into marriage, buy, sell, or socialize with the rest of the Quraysh tribes. These sanctions lasted for twenty-eight long months, taking a toll on the Prophet and his family. As a result, they had to eat grass, insects, roots, and shrubs.

The Visit of the Christian Delegation (619 CE)

The Prophet’s missionary work beyond his lands planted seeds that would often grow into beneficial relationships with different faiths. The Prophet wisely knew that his mission was not to bring every soul into Islam but to foster a peaceful and respectful connection between the other faiths. For example, King Negus of Abyssinia sent a Christian delegation of thirty-three people to visit the Prophet in his exile and expressed their concern about the Muslims’ condition. Some believe this visit led to the lifting of the sanctions against them.

When the delegation visited the Prophet, they were overwhelmed by the Qur’an text he recited and his profound wisdom. Quraysh tribal leaders, however, debased the Christian commission for showing concern and sympathy for the Muslims. The delegation abstained from replying to Quraysh’s insult. A Heavenly revelation came down for this occasion, dignifying their mission and inspiration. Surah 28, Verses 52-55, reads:

“Those to whom We sent the Book before this, –they do believe in this (Revelation); and when it is recited to them, they say: We believed in it; indeed, it is the truth from our Lord: indeed we have been Muslims (bowing to God’s Will) since before this. Therefore, they will be rewarded twice for what they patiently endured and [because] they avert evil with good, and from what We have provided, they spend. And when they hear ill speech, they turn away from it and say: To us our deeds, and you yours.” Qur’an, 28:52-55.

The visit by the Abyssinian delegates exposed the inhumane treatment the Quraysh tribal leaders imposed on some of their people with whom they disagreed. This visit may have awakened the conscience of a few of the Quraysh leaders. Those leaders agreed to “stop the foolish act of the boycott.” They assembled at the Ka’ba and called upon Quraysh to end the banishment. As a result of this meeting, the ban was rescinded.

The Christian delegation visit was an honest and beautiful example of the genuine meaning of different faiths joining together to serve humanity. good.

The Death of Muhammad’s Uncle and Wife (619 CE)

Due to the harsh conditions imposed on the Prophet’s clan, some of his family became seriously ill. Shortly after the boycott had ended, the Prophet’s uncle, Abu Talib, died. Soon after that, his wife, Khadeejah, also died. Their deaths resulted from the long years of malnutrition and hardship in exile. The Prophet was greatly saddened to lose two of his great supporters. This year is known as the Year of Sadness.

PART II

The Journey to Al-Ta’f (620 CE)

In old Arabia, the governing law guaranteed protection for everyone who belonged to a clan. The stronger the group, the better the protection. Now that Muhammad had lost his uncle and wife, he had lost most of his clan’s protection. Weary of the increasing assaults by Quraysh, Muhammad started looking for another place for his mission. The Prophet decided to go to al-Ta-‘if, 150 kilometers south of Mecca. Although he knew that he was exposing his life to the desert’s danger, he still hoped to find collaboration with its people.

Regrettably, in al Ta-‘if, the city’s three leaders utterly turned down the Prophet. One leader said to him:

“If God truly sent you, I would tear down the hangings of the Ka’ba.”

The second leader told him:

“Couldn’t God find anyone else other than you to send?”

The third leader refused to meet with the Prophet but sent his servant with this message:

“I do not need to speak to you. For if you are a messenger from God, as you claim, then you are too great of a person to address, and if you are a liar, it is not befitting for me to speak to you.”

Knowing the consequences if he returned to Mecca, Muhammad appealed to the three leaders to conceal the news of their rejection from Quraysh or to allow him to stay among them. The plea was also rejected. Instead of the expected kindness, they urged their children to chase him and throw stones at him.  He was cut severely. He bled until blood came out of his shoes. Finally, just outside of town in a vineyard, the Prophet and his servant rested and prayed these words:

“O my God, unto You I complain of my weakness, helplessness, and lowliness before men. But, O Most Merciful of the merciful, You are Lord of the weak. And You are my Lord. Into whose hands will You entrust me? Unto some far-off stranger who will ill-treat me? Or unto a foe whom You have empowered against me? I care not if Your wrath is not on me…”

Upon this supplication, the Angel of Mountains came to Prophet Muhammad’s service, asking his permission to cause an avalanche of boulders and stones from the two mountains on top of the people of Ta-‘if. Still, despite his deepest wounds, Muhammad replied:

“No, for God may bring from their offspring people who may testify to the oneness of God and worship Him.”

The Prophet was magnanimous. Indeed, his zeal for peace and security for all overpowered his anger and self-wounds. A Heavenly revelation glorified his care for all people, saying:

“And indeed, you are of a great moral character.” Qur’an, 68:4

The Qur’an also states:

“And We have not sent you (O Muhammad), but as a mercy to the worlds.” Qur’an, 21:107

Rationality at Work

Now, Muhammad had no other choice but to return to Mecca. Although he had suffered a humiliating rejection in al-Ta-‘if, he knew he must continue his mission. The next task for him was to find protection in Mecca. He sent his servant Za-id with several tribal leaders’ names, hoping that one of them would accept the request. Only one, al Mu’ti Ibn’ Addi, an Idolater, agreed to protect the Prophet.

For the next three years, Muhammad was under the unlikely protection of a disbeliever. With wisdom and rationality, the Prophet dealt with the new circumstances. Now, the Prophet would no longer demean their idols nor confront Quraysh as frequently as before. Instead, he increased his efforts to address the people visiting Mecca, especially during the pilgrimage. Muhammad’s new rationale for communicating his mission was relatively fruitful.

Meeting with Yathrib Pilgrims (620 CE)

The First Aqabah Pledge

Exuberantly, the Prophet met with some people from Ya-thrip who were favorable to his call and accepted Islam. The few converts went back to their people and made more converts. At Aqabah, twelve met secretly with the Prophet in the next pilgrimage season and pledged their loyalty to him, protecting him and living up to the highest standards. He asked his young companion Mess’b ibn Umair to accompany them and be his ambassador in Yathrib.

The Second Aqabah Pledge (621 CE)

In Yathrib, the Prophet’s ambassador and the twelve Yathrib Muslims successfully introduced Islam to the city. During the following year’s pilgrimage to Mecca, seventy Yathrib Muslims met again secretly with the Prophet. They made a pact with him to live morally and honestly and give him protection.  This pledge is known as the second Aqaba Pledge. The Prophet had them select twelve representatives from amongst themselves, representing their corresponding tribes, to report to Miss’ab. Thanks to Miss’ab’s leadership, the Yathrib Muslim community soon became a significant power. The relative strength between Quraysh and the Muslims had begun to shift in favor of the Muslims.

The Prophet’s rejection by both the Meccans and those of al-Ta’f did not, for a second, hinder his determination to continue with his mission. On the contrary, God sent him on a miraculous journey to Jerusalem to console Muhammad’s soul and ascend him to the seven heavens. In this remarkable journey, Muhammad met with his prophet brothers, Abraham, Moses, Jesus, and all other prophets sent by God, and led them in prayer in Jerusalem. Then, he ascended to the seven heavens from Jerusalem, again meeting with the Prophets. Here, by the Throne of God, Muhammad received the Muslim duties of the five daily prayers. During this journey, Muhammad’s meeting with all the prophets confers the close ties and common grounds between Islam, Christianity, Judaism, and other revealed religions.

Muhammad Declined Seekers of Power and Authority 

As the pilgrimage seasons approached, the Prophet Muhammad would meet the tribal leaders, asking for their protection and acceptance of his message. Some tribes would turn him down, while others would listen to what he had to say. Among the tribes deeply touched by the Qur’anic revelations’ eloquence was Shayban. However, Shayban declined the Prophet’s request. Their rejection was due to their covenant of protection with the Persian Emperor. Sa’sa tribe (also known as Banu’ Amir ibn Sa’ sa’) was among the tribes that rejected the Prophet’s request.

Sa’ sa’ leaders would accept the Prophet’s offer, provided he would secure their leadership after the triumph over their opponents. The Prophet responded, “The matter of authority is up to Allah. He gives it to whomever He wills.” The Sa’ sa’ leader replied, “Then we have no need for your religion,” turning down his appeal. Regrettably, it was just a tribe willing to disguise in a religious dress for personal gain and authority that plotted against the Muslims and killed seventy missionaries at the Wells of Mu’na. The missionary slaughter was several months after the battle of Uhud. Moreover, after the Prophet’s death, Sa’ sa’ was part of the Riddah, Apostates to banish Islam. Unfortunately, despotic sentiments, more times than not, clash with fairness and goodness.

The Muslim Migration to Yathrib (613 CE)

Since the Muslims’ conditions in Yathrib were far better than that of Mecca, most Meccan Muslims migrated to Yathrib to escape rejection and execution. They left behind their loved ones and belongings.

The Migration of the Prophet: A Masterpiece of Thoughtful Planning (623 CE)

Late in 623 CE, the Prophet received an inspiration to migrate to Yathrib. He instructed his close friend, Abu Bakr, to prepare two camels, food, and supplies and told him to prepare for the journey. The Prophet also hired Abdullah Ibn Uray-qitt as a travel guide for his convoy. The precise time to immigrate was the night Quraysh planned to kill the Prophet.

Unable to stop the Prophet from conducting missionary work and observing the Muslim migration and success in Yathrib, Quraysh leaders were nervous and furious. So they resorted to more violence out of other options and plotted to kill Muhammad despite the fear of reprisal by his clan, the Banu Ha-shi-m. The plot to kill Muhammad was to be carried out by a representative from each of Quraysh’s tribes, with each plunging his sword into him. In this way, the Prophet’s family would not be able to fight all the clans of Quraysh combined.

The Insightful Escape Plan

Praising Allah, Who told the Prophet of Quraysh’s plan and permitted him to migrate to Yathrib. The Prophet informed his close friend Abu Bakr, who was all too happy to accompany the Prophet on the journey.

On the night of the journey, the Prophet Muhammad instructed As-ma’, Abu-Bakr’s daughter, along with her brother, Abdullah, to deliver food and the news of Quraysh to his hideout at the cave Tha-our. He also instructed Abu Bakr’s servant, ‘Aamir Ibn Faheerah, to graze a herd of sheep where the Prophet’s convoy and messengers had walked to destroy their footprints. Erasing their footprints would make it difficult for Quraysh’s foot-trace experts and assassins to trace the escapees to their hideout.

On the night the murderers surrounded the Prophet’s house, Ali Ibn Abi-Taleb, the Prophet’s cousin, wrapped himself in the Prophet’s cloak and lay in his bed, knowing that Quraysh would not harm him. The Prophet made his escape from Mecca along with Abu Bakr safely.

To mislead the Meccans, who believed he would head north to join the rest of the Muslims in Yathrib, Muhammad and Abu Bakr headed south instead to their hideout, the cave Tha-our.

The Big Disappointment

The murderers were greatly disappointed when Ali ibn Abi Talib, Muhammad’s cousin, emerged from the house, not Muhammad. Mecca’s angry leaders ordered an extensive search for Muhammad and offered one hundred camels to reward the one apprehending him. This lucrative reward attracted many people to search for Muhammad. Nevertheless, they could not find him, thanks to his well-devised plan.

First, the Prophet and his friend stayed in the cave for three days. During the nights, Abdullah informed the escapees of all the news and developments in Mecca. Then, after three days, the Prophet, Abu Bakr, and their guide took the Red Sea route to Yathrib, rather than the direct northbound route, to ensure their escape. Finally, after seven more days’ journey, Muhammad arrived safely in Yathrib. In mid-June 622 CE, that day was set by Umar ibn al-Khattab, the second Khaiph, as the Islamic calendar’s beginning and the Muslim nation’s founding.

Muhammad was well-received in Yathrib, and the people named their city Madeenatu-an-Nabi, the City of the Prophet, or Medina for short. Not long after his arrival, the Prophet built the first Mosque from which he began delivering his message. Along with spiritual development, the Prophet inspired other social and political establishments in the city. These developments served to establish peace and strengthen the bonds among the people in the town.

Building and Transforming Medina

In His wisdom, God wanted His creation to succeed and prosper in their life. The Qur’an states that part of the trust of God to people on earth is to build it. One can easily observe Muhammad’s leadership role in Medina’s transformation into a metropolitan city. Among the most important constructs were: 

1- Building the Prophet’s Mosque

First, he built a mosque as a spiritual, social, and community center.

2- Reconciliation between the Tribes

Second, he formed an accord of peace between the two major Medinan tribes, al-Awse and al-Khazraj. The two tribes were at odds, and wars nearly consumed them.

3- Tasking A Health and Safety Project

Third, as many Mecca emigrants fell sick without immunity to Medina’s diseases, the Prophet formed a task force to clean up the city streets from the trash, collect it, and move it out to al-Juhfah, far away in the countryside. Thanks to Muhammad, the city became a safe and healthier place for all.

4- Establishing a Temporary Brethren Between the Immigrants and the Ansar

Fourth, he solved the crisis created by the influx of Meccan emigrant Muslims into Medina, most of whom had no money, shelter, or work. He accomplished this unprecedented operation by establishing a Transitional League of Brotherhood, al-Mu’akhah. In brief, al-Mu’akhah means taking a Meccan Muslim into a Medinan household as an actual brother member of the family. Now, the new member could assist in the family business and affairs.

To do the task, Muhammad appointed a select committee to adequately consider and match people’s skills and professions with the new family’s needs so that the outcome would be positive, not negative.

For example, a person with trade skills suited a merchant; a laborer matched a farmer; a family with children accorded with a learned emigrant; and a handyman paired with an able business; and so on. This matching plan worked so well that the League of Brotherhood’s transient project was no longer necessary and dissolved after one year—many thanks to Prophet Muhammad’s leadership for solving these difficulties.

5- Developing a large water and irrigation system

The fifth essential move was to improve Medina’s water and irrigation systems. The Prophet and the city’s water drilling experts proposed drilling fifty-four water wells in and around the city. Upon its completion, the water and irrigation of the town were plentiful. The Prophet issued land deeds to improve vacant lands. He said: “Anyone who improves a piece of deserted land will have the right to own it.” – Bukhari

6- Establishing the city’s constitution

A sixth judicial and more crucial task, conducted by the Prophet, was establishing a pluralistic constitution to govern Medina’s various communities, known as Sahifatul–Medina or the Constitution of Medina. With the thirteen Jewish tribes living in Medina, Prophet Muhammad forged a treaty ensuring everyone’s freedom and safety. This constitution protected political rights, freedom of belief, enterprise, and trade. This constitutional document also spelled out individual citizen obligations, the sanctity of life, crime prevention, the laws of municipalities, and the dignity and equality of people governed by the city’s rules.

Muhammad received many accolades for his exceptional leadership in establishing law and order and building the city. These momentous tasks, which required planning, coordination, and management, were accomplished within one year and covered many of life’s sociopolitical and spiritual domains.

The Political Climate of Medina

The improvements to Medina’s living conditions did not remove the imminent threat, nor did they, or the Prophet, believe their oppressors had given up their opposition. Muslims were oppressed, humiliated, tortured, persecuted, and driven out of their homes for thirteen years by the Meccan Quraysh. During those years, Muslims did not retaliate or use force against their ill-treatment. Instead, Quraysh lay waiting for another opportunity to strike them down.

Medina’s sociopolitical affairs were different from those of Mecca. In Medina, Muslims practiced their rituals freely, but dishonesty and hypocrisy within and without soon underscored their peace and progress. Worse yet, Quraysh rallied several tribes surrounding the Media against the Muslims. Therefore, a robust Muslim-defense strategy was needed so that Quraysh and its confederacy could not destroy their little community.

The Muslims’ Strategy of Survival

As a result of the Prophet’s journey to Medina, his followers numbered many now, but his perceived power inspired more detractors. For the next six years, the Muslim community of Medina was determined to defend itself against Quraysh and its confederacies. Moreover, the Roman and Persian empires, situated just beyond Arabia’s borders, viewed Muslims as rivals. This hostile situation required an intense course of action based on strategic planning.

Since Muslims were fewer in number than their adversaries, they decided on a “prevention” strategy to “terminate” a danger. Elaborating on this fact, Karen Armstrong, in her Book Muhammad: A Biography of the Prophet, stated:

“The Muslims needed to display an image of strength and decisiveness to survive the lawless state of Arabia in the seventh century. So in Medina, whenever the Prophet heard that one tribe, urged by Mecca propaganda, was preparing to invade the Medinan territory, he would march aggressively to forestall the attack. As a result, the opposition tended to melt away as soon as the Muslims arrived.”

Allowance for Self-Defense 623 C.E

For the past 14 years, the Muslims did not use force to defend themselves in order to maintain the peace and security of Mecca. Now that Muslims have become autonomous, they must defend themselves against an imminent external enemy. In the following revelation, God, in His infinite wisdom, allowed the Muslims to defend themselves.

“To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;” Qur’an, 22:39

Showing strength and a dominant defense strategy, the Prophet conducted several expeditions to the surrounding tribes of Media with his direct participation or without. Expeditions served to terminate operations to invade Medina and secure peace accords and alliances. Among the treaties were those of the tribes of Dumrah and Mudlej. Furthermore, the Muslims put economic pressure on Quraysh by intercepting their trade caravans. No confiscation of goods was ever made, except for one mission monitoring Quraysh’s movement, not capturing came-trains.

The Ban of Religious Persecution

As was mentioned in the previous section, an expedition was sent to monitor Quraysh’s movement; the Prophet Muhammad sent a reconnaissance expedition to Quraysh in 632 that attacked a Meccan caravan, killed its leader, took two other hostages, and seized the goods. The caravan attack happened on the last day of the three Sacred Months that Arabs customary observe. Peace and security prevail during these months, and all bloodshed should stop.  As the reconnaissance expedition returned with hostages and goods, the Prophet was upset and refused to receive the hostages or the goods. He said, “I did not send you to fight in the Holy Months.” In the meantime, Quraysh quickly advertised that Muhammad had abused the Holy Months’ sanctity.

Before too much pressure was put on the expedition crew, a revelation descended to the Prophet, declaring that killing in the Holy Months was a grave offense, but religious persecution was a greater offense. No obstructions shall hinder the freedom of belief.  The revelation states,

“They ask you (Muhammad) about the Sacred Month and fighting in it. Say: ‘To fight in this month is a grave (offense), but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah.’ Persecution is more magnificent than killing.” Qur’an 2:217

Note on the Apostate (Riddah) Killing Rule

In his Book “حرية الاعتقاد في القرآن الكريم والسنة النبوية, The Freedom of Belief in the Qur’an and Sunnah (Arabic),” al-Maliky explains that the rule of killing a person for renouncing Islam is an innovation and politically driven that has no basis in Islam.

The fanatics’ conception of executing an apostate, known as al-Riddah, violates the teachings of the Qur’an and is against Islam’s outstanding principle of freedom of faith. Al-Maliky explains that renegade was a norm during the life of the Prophet. Still, neither God nor the Prophet penalizes the apostate (the Murtad). The accountability of such rejected acts is left only for Allah, not anyone else—the exception to this understanding is those engaged in (muharabah) hostility against Muslims. Many passages of the Qur’an spoke on apostate; for example, Allah states:

Lo! Those who believe, then disbelieve, and then (again) believe, then disbelieve, and then increase in disbelief- God is not likely to forgive or guide them in any way. Qur’an 4:137

Another passage conveys,

Lo! Those who disbelieve after their (profession of) belief and afterward grow further in disbelief: God will not accept their repentance. And such are those who are astray. Qur’an 3:90

In yet another passage, Allah states:

O ye who believe! Whoso of you become a renegade from his religion, [know] Allah will bring a people whom He loves and who love Him. Qur’an 5:54

None of the qur’anic passages allude to any action that rules the use of violence but instead leaves their affairs to Allah.

In the Prophet’s Traditions, we read a Bedouin story about who professed faith before the Prophet. On the second day, he approached him, requesting to withdraw his loyalty to Islam. The Prophet took no action except the denial of his request.

Jaber reported,

A Baduine came to the Prophet and confessed to Islam. The next day, he returned to the Prophet saying, “Aqil Bay’ati,” revoke my loyalty. The Prophet did not respond; he repeated his request. Still, the Prophet did not respond. The man walked away. Bukhari and Muslim

Elaborating on the Beduine’s story, Al-Maliky stated:

The Prophet acted calmly; he denied the man’s request, did not order his execution, nor send someone to kill him.” He further noted, “the apostate execution’s rule,’ is foreign to Islam and an is an innovation.’ To Allah, the door of repentance is always open. Therefore, killing an apostate intrudes on Allah’s affairs and His rule of mercy. Moreover, why would the Prophet act against the many forms of freedom of faith principles revealed to him, defying God’s wisdom and regulations?

See “The Freedom of Belief in the Qur’an and Sunnah,” p. 39 and 123

The Misunderstood Concept of Jihad

Islamophobic and the media opposed to Islam grossly misused the Arabic word jihad. In his book, we turn to Dr. Khled Abu El Fadl, a professor of Islamic Law at UCLA, “The Great Theft- Wrestling Islam from the Extremists,” to explain Islam’s point of view of war and jihad.

“The concept of jihad in Islam is often misused and misunderstood. Some [mine] Muslim statements and conducts have made the concept of jihad more confusing and even chaotic.” Pg.  220

“Jihad, mainly as perpetrated in the Western Media and as exploited by the terrorists, is often associated with the idea of holy war that is propagated in the name of God against unbelievers and is often equated with the most vulgar images of religious intolerance.”

“The word jihad literarily means ‘to strive, apply oneself, struggle, and persevere.’ It is equal to healthy spiritual and material work ethics. “Piety, knowledge, health, beauty, truth, and justice are impossible without sustained and diligent hard work. Therefore, cleansing oneself from vanity and pettiness, pursuing knowledge, curing the ill, feeding the poor, and standing up for truth and justice, even at great personal risk, are all forms of jihad.”

“The Prophet Muhammad repeatedly taught that the greatest form of jihad is to struggle against one’s base desires…. by the same logic, striving or working hard in war, provided that the war is just and good, is also jihad.”

“Holy war,” coined during the Christian Crusades, cannot be equated to jihad. “War in Islam is never holy,” he stated,” it is either justified or not—and when justified, it is used only as a last resort.”

What about War in Islam?

Dr. Abou El Fadl continued to state:

“According to the Qur’an, a war might be necessary and even become binding and obligatory, but it is never a moral and ethical good.

The Qur’an does not use the word jihad to refer to warfare or fighting; such acts are called qital. While the Qur’an’s call to jihad is unconditional and unrestricted, such is not valid for qital. Jihad is good in and of itself, while qital is not. Jihad is good because it is like the Protestants’ work ethic: hard work toward a good cause. Qital—war—however, is a different matter altogether. Every reference in the Qur’an to qital is restricted and limited to a particular condition, but exhortations to jihad, like the reference to justice or truth, are absolute and unconditional. On every occasion that the Qur’an urges Muslims to fight, it hastens to qualify the appeal by a command to the believers not to transgress but instead strive to forgive and seek peace.“

PART III

Infringing on People’s God-Given Amn (Security) Considered thulm (Oppression)

There are far better reasons for protecting souls and properties in Islam. Perhaps the Prophet Muhammad demanded Muslims to refrain from violence in Mecca, Medina, and elsewhere for a divine grace: Guarding God-given people’s amn (security and peace to all creation.) The Qur’an considers causing fear, violence, and disruption of order, as acts of thulm and fasad, oppression, and corruption, respectively. Violent disturbance, assaults, assassinations, crookedness, and their like induce fears and violate people’s God-given rights to security. Such scary acts can lead to cracks in society and ugly civil wars.

One of the people’s purposes on earth is to build it, not destroy it. Accordingly, God gave humans the amn needed for their spiritual and mundane lives to commit to growth and prosperity. By amn, Allah made the earth and heavens subservient to human beings. The Prophet allowed no disruption or commotion in the community. According to Dr. Adnan Ibrahim, when some people asked the Prophet Muhammad to send Quraysh leaders assassins, he refused, saying, “Faith permits no fatk, the believer does not do fatk.” -Sunan Abi Dawood

The Arabic word fatk can take any or all of the evils in betraying, deceiving, misleading, annihilating, assassinating, assaulting, attacking viciously, crushing, destroying, devastating, and eradicating. Perhaps one can see why Muhammad refrained from taking any violent retaliation. The good thing is that the Muslim community is now autonomous and can defend itself from external attackers.

The Battle of Badr (624 CE)

The battle of Badr occurred over one of these attempts of interception. The caravan led by Abu Sufyan was carrying much of Quraysh’s merchandise. Abu Sufyan sent a messenger to Mecca to call upon Quraysh to rescue their caravan. In the meantime, the fleet caravan had escaped the Muslims into Mecca. Having learned about the Muslims’ attempt to intercept the caravan, Quraysh called its alliance and prepared an army of 1000 fighters for its rescue.

Although the news of the caravan’s safe arrival in Mecca reached the Quraysh army, their leader insisted on attacking the unequipped 314 Muslims. Some Quraysh elders, such as Utbah ibn Rabee’ah, advised against the attack and the return to Mecca. Abu Jahl, the prominent leader of Quraysh, denied the request. The latter insisted on meeting the Muslims in a battle and perishing them.

Muhammad’s Consultative and Rational Approach at the Battle of Badr

Unlike despotic leaders, the Prophet Muhammad acted and spoke rationally.  He was customary to consult his people over crucial matters, especially concerning their lives and affairs, and he would not stick to his opinion. For example, before engagement with Quraysh, the Prophet consulted his people on whether to engage with Quraysh in a battle. The group responded with their willingness to combat Quraysh.

When the 314 men arrived at the wells of Badr, and the Prophet started to set the men strategically, the Prophet showed another reasoned action. Al-Habbab bin al-Munther questioned the Prophet’s decision over the battleground location. “Is it your opinion, oh Messenger of God, or is it a Revelation from God?” The Prophet’s response was, “It is my opinion.” Al-Habbab said, “This was not the right choice; a better option is that the water wells be behind us so that we can use it, but Quraysh cannot.” The Prophet readily took the advice of al-Habbab, having the water wells behind the lines of men.

On January 8, 624 CE, the 1000 Meccans engaged with the 314 Muslims at the wells of Badr. Quraysh outnumbered the Muslims three to one.

“O, God! Fulfill thy promise to me. If this little band of believers perishes, there will be none on earth to worship Thee,” Muhammad stretched out his hands as he called. Then, just as the forces engaged, a violent storm whipped up sand in the faces of the Meccans. “Gabriel,” the Prophet cried ecstatically, “with a thousand angels is falling upon the enemies.”

A wild melee ensued. Over the clash of swords and the whistle of arrows, Muhammad cried:

All who die today will enter Paradise!

Even though the Muslims fought boldly and routed the Pagans, Allah told them:

It was not ye who slew them; it was God. Quran, 9:17

The total number of deaths from the Muslims and the Pagans was fourteen and seventy, respectively. In addition, several of the Quraysh leaders were killed. Over seventy other disbelievers were taken as prisoners of war. Later, each prisoner paid a ransom. Those who could not pay had to teach ten children how to read and write.

The Myth: Muslims Enter Paradise by Killing Christians or Jews

It is prudent to examine the myth that a Muslim enters Paradise by killing a Christian or a Jew. The source of this myth is the Prophet’s call, “All who die today will enter Paradise! However, in the battle of Badr, there were no Christians or Jews. On the contrary, Islam’s principles do not permit attacks on ethnic or non-ethnic people for their religion, especially Christians and Jews. Consider, for example, 

Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve. Qur’an 2:62

Interestingly, Muslims revere all Biblical prophets for their submission to God,

Say: “We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which their Sustainer has vouchsafed unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them. And unto Him do we surrender ourselves.” Qur’an 3:84

Finally, the Islamic philosophy of martyrdom entering Paradise should be no surprise; it is no different from the martyrdom concept in Christianity or Judaism. For a better understanding of war in Islam, please take a look at Foreign Policy of Islam: Peace or War? 

Biblical Prophecy

Muslims believe many prophecies in the Bible about the coming of Islam. But, remarkably, the following Biblical verse, in great detail, expressed the event of the arrival of the Prophet to Medina and his victory at Badr.

The burden upon Arabia, in the forest of Arabia ye shall lodge, O you traveling companions of Dedanites. The inhabitants of the land of Tema brought thirsty water to him; with their bread, they met him who fled, for they fled from the swords, the drawn swords, the bent bow, and the grievousness of war. For thus hath the Lord said unto me, within a year, according to the years of a hireling, all the glory of Kedar shall fail: and the residue of the number of archers, the mighty men of the children of Kedar shall be diminished: for the Lord God of Israel hath spoken it. Isaiah, 21:13-17

Hypocrisy

In Medina, like in Mecca, the Prophet dealt with human ill-will and hypocrisy. Some people with personal agendas or hate felt that the Prophet or the advent of Islam took away their business, religion, or becoming leaders, like Abu Aamer, the Priest.  Those individuals have begun to raise animosity towards the Prophet and Muslims insidiously. Some would provoke Jewish individuals to challenge the Prophet. Others would have mobilized Quraysh to attack the Muslims.

The Battle of Uhud (625 CE)

In 625 CE, Quraysh, who conducted an effective campaign and rallied many tribes, assembled an army of three thousand people to attack the Muslims and get revenge for the death of their people in the battle of Badr the previous year. The Prophet consulted with his people regarding the place of encounter. The choices are to stay in Medina or at Mount Uhud, north of Medina. Most Muslims chose the latter option, which the Prophet took. However, this ‘majority voting’ or a democratically reached decision was uneasy for people living for ages under monarchy systems and with ill will toward Muhammad. On the way to the battlefield, one-third of the Muslim army split and returned to Medina, led by the hypocrites’ head, Abdullah Ibn Abi Salul. Complaining, “He (Muhammad) obeyed the young and disobeyed me,” who made the majority choice.

The battle of Uhud resulted in a Muslim defeat. The Prophet and many of his companions were injured. The number of Muslims dead was seventy-three; most were Medinan Muslims. The number of Idolater dead was 35.

Dismissing any further Meccan attacks on Medina, the Prophet had the Muslim army chase the Pagans. The chase conveys Muslim intent and readiness to defend the city from attack attempts. They camped facing the Pagans at Hamrau al-Asad for three days.

Mercy on the Battlefield

It is one thing to ask for mercy for your opponent during ordinary times. However, asking for forgiveness from your enemy on the battlefield is above and beyond goodness. During Uhud, as the Muslims were defeated, the Prophet was injured, his face and forehead bleeding. Some of his worried companions said, “O, Prophet of God, won’t you curse them [Pagans]?” He replied, “I was not sent as a curser but as a mercy. O Allah, guide my people, for they know not [all truth].” Bukhari 

The loss of seventy-three Muslim men, mostly Medinans, created a new problem for Muslims in the Battle of Uhud; many widows and children were unprotected with no livelihood support. How to remedy this situation? Moreover, some families have property and businesses requiring management and care.

The Godly solution to this companionable, amiable problem was multiple wives to a man. A man who can upkeep an extra wife and her children justly can do so. Although polygamy worldwide had no limits to the number of wives for a man, Islam limited it to four ladies for a man, again, provided that he could treat all equitably. Polygamy, in this manner, addresses a humanitarian circumstance. A widow now has security and tranquility and cares for her children and family’s business. In modern times, some states provide single parents and their children with financial and medical support away from polygamy.

Islam’s Shura Principle Analogous Democracy

The Shura consultative principle, in some respects, parallels democracy and is encouraged by God:

“Take counsel with them in the matter, and when you are resolved, put your trust in Allah. Allah loves those who trust.” Qur’an, 3:159

The Qur’an highly endorses consultation, even at the cost of losing one-third of the army at a crucial time before engagement, in the case of the battle of Uhud. Abdullah Ibn Abi Salul presented the tyrannical-tribal way of control, with 300 people abandoning the Muslim army and leaving it vulnerable to the enemy. He said Muhammad sided with the boys and not me, who also happened to be the majority of the boys. Although Muslims are not supposed to outvote Allah’s commands, such as prohibitions or permissions, they are free to cast votes and opinions on many questions and challenges relevant to their health and well-being, similar to a democratic community.

Quraysh Provocations and Muslim War-Preventive Measures

As was mentioned earlier, dismissing any further Meccan attacks on Medina, the Prophet had the Muslim army chasing the Meccans in a display of their readiness to defend the city from any new attack. The Muslims camped at Hamrau al-Asad for three days.

The Quraysh, claiming that “the defeat of the Muslims at Uhud brought their end closer,” launched a campaign of incitement by several of the tribes allied with them to attack the city. With this, the Quraysh are trying to subjugate the Muslims, stop their trade and relations with other tribes, and spoil any means for their stability in their society.

A few months after Uhud, prompted by Quraysh propaganda, two tribes began massing to attack Medina. More animosity was prevented thanks to the Prophet’s quick move to forestall the attacks. He dispatched 150 men to the tribe of Banu Asad, who fled to the mountains as the Muslims arrived, and a similar dispatch to the tribe of Banu Huzail. Khaled al-Huzali, who orchestrated many men from several tribes, was killed, terminating the disruption. The Prophet’s preventives preempted both the meddling and destructive drives. War-preventing majors kept the city’s God-given amn, security, and peace.

The Rajii’ and Bir Mu’na Plots (625 CE)

Other plotting and bids disrupted Muslims settling down into a community. In two separate incidents, evil-intentioned tribes approached the Prophet Muhammad to provide missionaries to their tribes nearing Medina. In the first case, al-Rajii’, the Huzail tribe bribed the ‘Adle tribe to slew the Muslim preachers. At Rajii’, the men were betrayed–two were taken hostages, and the rest killed. Later, the hostages were sold to Quraysh and crucified in Mecca.

The second missionary incident involved seventy people from the tribe of Sa’ sa’. The tribe leader betrayed the 70 missionaries at the well of Mu’na. All were killed except one. The Greatly saddened Prophet Muhammad ordered a raid to punish Sa’ sa’s killers, who had vanished into the mountains. The expedition was back with camels and booty.

Expedition of Thati al-Riqa’ (624 CE)

Prophet Muhammad received news that certain tribes of Banu Ghatafan were assembling at Thati al-Riqa’ with suspicious purposes. Muhammad proceeded towards Nejd with 400 people. When the Muslims arrived, they found no crowd. The gathering was disbursed to the mountains. A possible danger terminated, and no fight took place.

Muhammad Responded to Grieving Birds

Interestingly, during the That al-Riqa campaign, a man brought a nest of birds with chicks. Their mothers came, sat on the nest, and refused to leave them. So the Messenger of God said to his companions: “Are you surprised by the mother’s mercy on her chicks?” They said, “Yes, O Messenger of God.” He said, “By the One who sent me with the truth, God is more merciful with His servants, from the mother. Take them back and place them in the spot where they were with their mother.” Then he took them back. Sunan Abi Dawood, Seerah v2 34

The Battle of the Pact or the Trench (627 CE)

Quraysh is still not contented to leave the Muslims to continue their lives. It continued campaigning against them, summing many tribes to join them to attack the Muslims in Medina. It should be known that Huyayy ibn Akhtab, the tribal leader of the Jewish Nadir tribe, was incremental in arousing Quraysh, Ghatafan, and several other prominent Arab tribes to form a confederacy to attack the Muslims at the battle of the Pact or Trench in 627 AD. The Nadir tribe secured 2,000 men and 300 horse riders and persuaded the tribes of Asad and Sulaym to join the Pact. 

In a year, the Pact reached nearly 10,000 people, and they started to attack the Muslims in Medina. What would be the fate of some 2,500 Muslims facing an army of 10,000 people in a battle? Could this mean their end? Again, the Prophet Muhammad consulted his people for their recommendations and proposals. One of the recommendations was that of Salman al Farsi (Salman the Persian), who suggested digging a deep ditch before the Pact forces to prevent them from reaching Medina. Thanks to the Prophet for seeking others’ advice and Salman’s valuable opinion.

The Prophet Muhammad soon organized an all-out operation to dig the trench. Within 25 days, and just in time before the Pact’s arrival, diligently, the Muslims dug a massive ditch, approximately 4 meters wide, 4 to 6 meters deep, and about 2000 meters long. This trench is approximately 12 feet wide, 12 to 18 feet deep, and 1.25 miles long. No one on a horse could easily cross the ditch before encountering the first line of Muslim defense.

The Pact was surprised as they faced the ditch and could not cross it. Nevertheless, the Quraysh armies camped before the trench. They failed to engage the Muslims in a battle for the next few days. Next, verbally, Quraysh’s poets (Amr ibn Wed al Ameri and Dherar Merdas) tempt the Muslims to engage, reciting poems insulting, instigating, humiliating, and challenging the Muslims to fight, but to no avail. Muslims continue to abstain from engagement. The Quraysh siege continued for forty days. During this time, Quraysh’s knights, over and over again, attempted to cross the trench but failed. Thanks to Muslims, who restrained the temptation and committed no violence and bloodshed.

Running out of options, Huyayy ibn Akhtab persuaded the tribal leader of Qurayza, Ka’b ibn Asad, to break the covenant with Muhammad and betray the Muslims on the battlefield by stabbing them in the back, an act of treason.

In the meantime, Prophet Muhammad persuaded the tribe of Ghatafan, one of the Pact’s giant tribes, to break away from Quraysh. Ghatafan’s departure deteriorated the conditions and considerably weakened the Pact. Quraysh leaders realized their inability to engage the Muslims. Moreover, their supplies of food and water are depleting fast. Besides all this comes the acts of God–severe winds gusting sands and dust in the faces of the Pact. It blows Quraysh’s tents and belongings away, exposing them to the cold weather. These factors drove Quraysh leaders to call for withdrawing and returning to Mecca.

The Pact withdrawal constituted a significant victory for the Muslims. Quraysh has exhausted all its capabilities; the Pact was its last straw. Characterizing their warring exhaustion, the Prophet Muhammad told his companions: “Today we can conquer them, and they cannot conquer us.” Soon after the Pact withdrew, the Prophet proceeded to discipline the tribe of Qurathah for its betrayal during the Trench battle stance.

Should the diffusion and elimination of this Pact’s war be another example of Islam’s quest for security and peace? On the contrary, it was an act that eliminated further hostilities, insecurities, and bloodshed.

PART IV