How did the people of Madinah welcome the first Muslims who migrated to Madinah and how did the polytheists think of a plan of assassinating the Prophet (pbuh)?
Submitted by on Fri, 12/04/2019 - 15:22
Dear Brother / Sister,
The tribes of Aws and Khazraj greeted the Muslims who gradually immigrated to Madina immensely well. They sheltered them and provided homes for them. Married immigrants stayed at the homes of those who were married whereas single immigrants stayed at the home of Sa’d bin Haythama, who was another unmarried companion.
The polytheists of the Quraysh panicked when they saw that the Muslims who had immigrated were being sheltered, helped, and uniting with the other Muslims in Madina. Their worries increased altogether when they thought about our Holy Prophet (PBUH) also emigrating, coming to the forefront, waging a war against them, and having the power to cut off the trade route to Damascus.
They immediately convened at Daru’n-Nadwa to discuss how they could take measures.
Daru’n-Nadwa was a residence that faced the Kaaba and belonged to one of our Holy Prophet’s (PBUH) forefathers, Qusay bin Kab. The leading figures of the Quraysh would always gather here to discuss matters and consult with one another.
They arranged to discuss the matter regarding our Holy Prophet (PBUH) and met at Dar’un-Nadwa one morning.
In the meantime, they saw a well-dressed, sharp-eyed elderly man standing in front of the door. They asked this man, “Who are you?”
“I am an elder from Najid” answered the man, “I heard about this meeting so I came to explain my thoughts. I want to express my opinions regarding measures that I deem to be suitable and unsuitable!” The Qurayshis welcomed him and said, “Alright, enter!”
Actually, the old man was a devil that had entered into the form of a human.
The Terrible Decision They Made!
There were about 100 Qurayshis at the meeting however only Abu Lahab was accepted from among the Sons of Hashim so that the others would not be informed right away.
They opened the topic by asking, “What kind of measures should we take in the matter regarding Muhammad?”
Some of them said, “Let us imprison him by tying him with a chain.” The devil that had entered into human form replied, “No. By Allah, your idea is not suitable. If you imprison him, then his companions will tread on you and pull him away. They will advance with his propaganda and indoctrination and prevail over you. Think of another measure.”
Upon this, some of them said, “Let us drive him away from our community and country!" After he separates from us, have him go wherever he wants.”
The old man spoke again,
“No, by Allah, your thought is not in good taste. Do you not see that his message and the sweetness and beauty of his words take command in the hearts of the people? If you drive him away, he will circulate among the Arab tribes and then rule over them. Afterwards he will tread over you and order you to do what he wants. For that reason you should think of something else!”
At last, Abu Jahl got the chance to speak, “By Allah, I thought of a measure that none of you would have been able to think of.” They asked, “What is it?”
Abu Jahl disclosed his idea:
“We do not have any other choice but to kill him. For that reason, we will choose a strong young man from each tribe. Then we will give each of them a sharp sword. They will all strike and kill him at once. That way, we will be freed from him and no one will know who killed him. When it happens in this way, the Hashimis will not be able to risk having a battle with all the other tribes and will consent to receiving blood money whether they like it or not. We will pay off the blood money and resolve the matter.”
The devil that had entered the form of the old man came forth and said, “This is the correct idea and the most suitable solution.”
The others accepted Abu Jahl’s view and dispersed. (Ibn Hisham, Sirah, V. 2, p. 124-126; Ibn Sa’d, Tabaqat, V. 1, p. 227; Tabari, Tarikh, V. 2, p. 242-243; Suhayli, Rawdu’l-Unf, V. 1, p. 290-291; Ibn Sayyid, Uyunu’l-Athar, V. 177-178; Halabi, Insanu’l-Uyun, V. 2, p. 189-190.)
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