Most Read in the Category of First Migration, the Year of Sorrow, the Splitting of the Moon

5th year of the prophethood, the month of Rajab (A.D. 615).

The severity of the persecution, insults, and torturous acts the polytheists inflicted upon the Muslims continued to increase and worsen each day. As a result, Mecca became an unbearable city for the Muslims to live in. The torture and hardship that increased daily had eliminated the possibility for the Muslims to worship in a state of peace.

The polytheists did not intend to forgo their cruel and inhumane behavior, either.

For that reason, one day our Holy Prophet (PBUH) told the Muslims, “You might as well spread on the face of the Earth. God will bring you together once again.”

When the companions asked, “O God’s Apostle, where shall we go?”  Our Holy Prophet (PBUH) pointed in the direction of Abyssinia and said, “It will be good if you go to the country of Abyssinia. Nobody is tortured near the Abyssinian King. It is a righteous country. Hopefully God will allow you to attain peace there.”

Upon our Holy Prophet ‘s (PBUH) advice and permission, the Muslim procession that constituted ten men and five women left their homeland, parents, relatives, neighbors, properties, and gardens with the blessed aim of protecting their religion, and secretly set forth in the direction of a foreign country. The individuals who constituted the first Muslim procession to Abyssinia by way of the Red Sea and who were greeted very positively by the Ruler of Abyssinia were:

Hazrat Uthman and his wife, Hazrat Ruqiyyah,

Zubair bin Awwam,

Abu Huzaifa bin Utba and his wife Sahla,

Mus’ab bin Umair,

Abdurrahman bin Awf,

Abu Salama and his wife Ummi Salama,

Uthman bin Mazun (the head of the procession),

Amir bin Rabia and his wife Layla,

Suhail bin Bayda,

Abu Sabra bin Abi Ruhm and his wife Ummu Kulthum. (1)

Hazrat Uthman took his wife, Hazrat Ruqiyyah by his side and proceeded on the journey before everyone else. When our Holy Prophet (PBUH) was notified, he said, “The first person to follow Prophet Lut in taking his family and migrating in the way of God is Uthman.” (2)

Our Holy Prophet (PBUH) preferred Abyssinia for a few reasons: Before everything else, it was well known by the Meccans since it had been having trade relations with them for a long time. Najashi, the just Abyssinian king was the second reason. Of course, Najashi, who was renowned for his justice, would not treat an oppressed group unfairly. Another reason was that the community of Abyssinia was predominantly Christian, also meaning that it consisted of the “People of the Book.” Since they were the People of the Book, their conduct and attitude towards the Muslims would undoubtedly differ from that of the polytheists.

In fact, the Sahaba (the Companions) who had left Mecca in secrecy, were greeted wonderfully by King Najashi and his people. After settling in Abyssinia, the Muslims did not encounter any obstacles or difficulty in practicing their religious beliefs and fulfilling their religious duties. The Muslims said, “We saw good neighborliness and inviolability towards our religion. We were not mistreated. We did not hear any words that we disliked. We worshipped our Lord in peace.” (3)

It is really striking that our Holy Prophet (PBUH) chose Abyssinia for the Muslims to migrate to and not another country. It is impossible for the souls of a Muslim and a polytheist to unite. However, it is possible for a Muslim and a Christian, both considered as being the “People of the Book”, at least to agree on some commonalities that are found in faith. As a matter of fact, the kind conduct and the strong tolerance of which the Abyssinian community showed towards the Muslims in fulfilling their religious practices confirm this reality.

Along with all this, the migration caused many other more important positive aspects to be born. In this way, Islam was heard in the surrounding areas. As a result, the polytheists were greatly alarmed and uneasy about the handful of Muslims taking shelter in Abyssinia. They did not want the Muslims to live in peace even though they had escaped to a distant country.

Hazrat Hamza in the ranks of Muslims

(The 6th year of the prophethood)

The voice of Islam was becoming more and more resonant as it passed from ear to ear. The establishment of this divine atmosphere that freshened the hearts unsettled the polytheists. None of their applied schemes or plans could get in the way of this waterfall of faith that gushed happiness; the polytheists were withering in a state of hopelessness and devastation.

Their spiritual aches doubled due to Hamza, who was included in the circle of happiness.

Hazrat Hamza, who was our Holy Prophet’s (PBUH) paternal uncle as well as his foster brother, was a hero who could not tolerate injustice no matter where it came from. He possessed a high esteem among the Quraysh.

It is never apparent where and how one will attain the blessings of faith. Hazrat Hamza attained the blessings of faith at an unexpected time.

One day, he was returning from a hunting trip (it was what he liked to do best). While he was walking towards the Kaaba from Mount Safa, he came across Abdullah bin Juda’s freed handmaiden who said, “Oh Umara’s father, if you had seen what happened, you would not have been able to bear what Abul-Hakam bin Hisham (Abu Jjahl) and his friends did to your brother’s son, Muhammad!”

Staring solemnly at the handmaid, Hazrat Hamza asked her, “What did Abul Hakam bin Hisham do to him?”

“He tortured Muhammad in a variety of ways and insulted him. He left afterwards. Muhammad did not say anything to him.”

Hazrat Hamza asked, “Did you see what you have told me with your own eyes?”

The freed handmaiden replied, “Yes, I did!”

Without stopping at his house, Hazrat Hamza, who had become immensely furious, was carrying his bow, arrow, bag, and hunting supplies with him as he went straight towards Abu Jahl and his friends, who were sitting around the Kaaba. Without asking any questions, Hazrat Hamza severely wounded Abu Jahl’s head by whopping an arrow on it amid the assembly. He spoke afterwards, “Are you the one that swore at Muhammad? I am from his religion, too. I say what he says. If you have enough strength, then try doing whatever it is that you have done to him.”

Abu Jahl began to defend himself so as to justify the actions that he had committed: “But he regarded us as stupid. He insulted our idols and chose a separate path from what our fathers chose.”

Hazrat Hamza gave a decisive and firm answer: “You worship something other than God by calling it a deity. Who is more stupid than you? I testify that there is no god but Allah and that Muhammad is His Messenger!” (4)

Abu Jahl and those around him did not respond nor act in the face of Hazrat Hamza’s decision. In fact, Abu Jahl even admitted to his guilt, “The truth is that I swore at our brother’s son in a very ugly manner. I deserve it.”

The Whisperings of Shaytan

When Hazrat Hamza, who had suddenly and unexpectedly entered the circle of happiness, returned to his home, he was left to deal with the shaytan’s whisperings in his mind: “You are a reputable person among the Quraysh. You have forsaken your religion by following Muhammad. You did not act wisely!”

When Hazrat Hamzah sensed that he was being exposed to the inculcations of shaytan in both his mind and heart, he went straight to the Kaaba and prayed, “O God, if this road that I have chosen is correct then have my heart affirm it; please provide me a solution in this matter!”

After a day passed, he went to our Holy Prophet’s (PBUH) presence and explained what he had experienced;

Our Holy Prophet (PBUH) then gave him advice.

Hazrat Hamza’s heart then found the confidence and level of faith it had been searching for, “I testify to your truthfulness, oh my brother’s son, explain your religion to me.”

While Hazrat Hamza’s conversion to Islam made our Holy Prophet (PBUH) and the Muslims immensely happy, it instilled a great sense of sadness and fear in the polytheists’ hearts. They were also obliged to forgo committing a portion of the cruel and tortuous acts that they used to inflict upon our Holy Prophet (PBUH).

New Proposals From Polytheists

The circle of guidance was expanding. The lights of faith and of the Quran were continuing to enlighten souls with their majesty and brightness.

The state of panic and worry that the polytheists were in was at a critical measure. They were completely bewildered by Hazrat Hamza’s unexpected conversion to Islam since they deemed him as a hero. The newer and gretaer losses in the castle of the polytheists led them to make new and different plans and schemes with each passing day.

One day, Utba bin Rabia, one of the leading figures from the tribe of Quraysh, said to a group of polytheists, “O, Qurayshis!  How would it be if I were to go to Muhammad and make some offers to him? Hopefully, he will accept those offers and we will fulfill his wish. In this way, he might quit what he has been doing to us.”

The group accepted the offer.

Upon this, Utba went to the Masjid al–Haram, where our Holy Prophet (PBUH) was alone and began to speak:

O my Brother’s Son! You know that you are much more fortunate and advanced than all of us in terms of honor and ancestry. However, you brought a great trouble to your tribe. You have separated their unity with this cause and have told them that they were stupid. You have decried their idols and religion and have considered their forefathers as unbelievers. If you listen to me, then I will have a few offers for you. I want you to consider them and perhaps you will accept some of them!”

When our Holy Prophet (PBUH) replied, “Explain, O Walid’s Father! I’m listening to you”, Utba began to list his offers: If your purpose is to acquire wealth and property through this cause that you propose, then we will allot our wealth so that you will be the wealthiest of us all. If you are in the pursuit of fame, then we will make you our chief. If the condition that has befallen upon you is a delusion that you do not have enough strength to overcome or if it is an illness or spell that came from your fairies and jinn, then let us bring a doctor and treat you. We will not avoid spending our wealth and property until you are saved.”

Utba made his offers and then became silent. It was our Holy Prophet’s (PBUH) turn to speak, “O Walid’s Father, have you finished speaking?”

When the Messenger of God received the answer “yes” from Utba, he said, “Now, you listen to me.” He uttered basmala and recited verses 1-36 of the chapter Fussilat solemnly:

“Ha Mim. A Revelation from (God) Most Gracious, Most Merciful―A Book, whereof the verses are explained in detail― a Qur'an in Arabic, for people who understand―Giving Good News and Admonition: yet most of them turn away, and so they hear not.”

Our Holy Prophet (PBUH) recited the Surah until its verse of prostration and then prostrated. Afterwards, he turned to Utba and said, “O Walid’s Father, you heard what I have read. Now, think about the rest!”

The concision of the Quranic verse and the sweetness in its meaning suddenly changed Utba’s sour face causing the Qurayshis to notice it. They told one another “By God, Abu-Walid is returning with a change in his countenance!”

When he came near them they asked, “What have you brought?”

Utba replied, “By God, I heard an utterance that is not similar to what I have heard before in my life. I swear that is not a poem, a spell, or a prophecy!” And he continued to say:

“Oh the Community of Quraysh! Listen to me, stop pursuing this task and leave this man alone for my sake! Stay far away from him and do not touch him! I swear that the words I have heard from him is great news. It will be much better if you leave him to the Arab tribes who are not from among you so they can hinder him. If he prevails over those Arabs, it means that his sovereignty and glory is yours as well. You will be the happiest and most fortunate of all people.”

Utba’s speech displeased the Qurayshis; thus they reacted by saying, “Oh Walid’s Father, he has casted a spell on your tongue.”

Walid saw that they were not listening and said; “In that case do as you please!” then distanced himself from them. (5)

Thus, the polytheists were facing defeat upon defeat against our Holy Prophet (PBUH). Their solutions and measures against Islam were running out one by one. Every plan and measure they applied was going against their favor since God had promised:

“I will complete My light even if the nonbelievers and polytheists don’t want for it to happen.”  His order to His Messenger was this:

“O Messenger! proclaim the (Message) which hath been sent to thee from thy Lord. If thou didst not thou wouldst not have fulfilled and proclaimed His Mission: and God will defend thee from men (who mean mischief). For God guideth not those who reject Faith.” (6)

For this reason, God’s Apostle (PBUH) was continuing his duty to invite the community to Islam without fear, weariness, and hesitation. He was doing his best to wave the Flag of Tawhid over the hearts of the people. As a result, the ranks of Muslims were increasing and becoming much stronger.

Polytheists Ask Him to Turn Safa Hill to Gold!

The polytheists of Mecca now understood that torturous acts, persecution, as well as offers for high stations, status, and wealth could not cause our Holy Prophet (PBUH) to waver in his cause for the slightest moment. For that reason, new options were beginning to sprout.

One day, they said to our Holy Prophet (PBUH), “Pray to your Lord to convert Mount Safa to gold so that we can testify to you!”

Of course, the fulfillment of such a wish is beyond the powers and strength of ordinary men. However, it is a simple phenomenon for God’s power.

The polytheists were trying to console themselves by making requests that no ordinary man could accomplish. They wanted to say, “Here you go, he was unable to fulfill our wish. Why should we testify then?”

Despite our Holy Prophet’s (PBUH) response to the other requests and offers made by the polytheists was that accomplishing such things was not amid his duties and that they could only be realized through the will of God, he did not answer them in the same way; he said, “Will you really do it if your wish is fulfilled?”

In unison, they all replied, “Yes, we will.”

Upon this our Holy Prophet (PBUH) opened his hands and began to beg God, Whose powers are infinite.

Of course, the prayers of the Master of the Universe (PBUH) would not be left unanswered. Jabrail (AS) immediately appeared and said, “God greets you and says, ‘if you want, I can turn Mount Safa into gold for them. However, if any of them disaffirms, then I will inflict a kind of punishment that I have never before bestowed upon any of my creatures. Now, if you would like, I can open the doors of repentance and compassion for them.”

Our Holy Prophet (PBUH), who was sent to the universe as the means of compassion, was left with two options to choose from. Despite God’s promise to do whatever His Messenger (PBUH) wanted, our Holy Prophet (PBUH) felt compassion for his tribe that distressed him, he said:

No, my Lord! Do not fulfill their wish. Leave the doors of compassion and repentance open for them.” (7)

Yes, our Holy Prophet (PBUH) was sent as a mercy to the whole universe. His heart and conscience was the source of compassion, and mercy. He even forgave and felt sympathy for those who tortured, persecuted, and insulted him. He never sought revenge for his own sake. He always wished for those who tortured him to attain the guidance and bliss that came with faith.

He captured the hearts of the people with his immense compassion, mercy, profound level of forgiveness and tolerance and had these hearts encircle around his heavenly light like a fan.

A Different proposal of polytheists

Despite our Holy Prophet’s (PBUH) rejection of every offer that was placed before him, the polytheists continued to make new requests.

One day the leading figures went to our Holy Prophet (PBUH) and said “Let us provide you with an amount of wealth that will result in you becoming the wealthiest man among us. Let us marry you to whichever woman you want as long as you forgo decrying our idols. Then, they spoke as follows:

If you do not accept and do what we say, then we have another offer for you. It is auspicious for both you and us.”

Our Holy Prophet (PBUH) asked, “What is that auspicious offer?”

The polytheists replied, “Worship our idols, Lat and Uzza for one year, and we will also worship your God for a year.” (8)

This was both a game and a trap. They figured they could trick our Holy Prophet (PBUH) with such an offer. However, the Master of the Universe (PBUH), whose life purpose was to strive against polytheism and unbelief, would not fall for such a trap. Thus, God directly sent down the chapter al-Kafiroon upon this incident:

“Say: O ye that reject Faith! I worship not that which ye worship, Nor will ye worship that which I worship. I will not worship that which ye have been wont to worship, Nor will ye worship that which I worship. To you be your Way, and to me mine.”

When our Holy Prophet (PBUH) recited this Surah to them, the polytheists understood that these offers were also in vain and lost all hope in attempting such tactics.

The three questions of the polytheists

The polytheists who had been withering in a state of hopelessness in the face of our Holy Prophet ‘s (PBUH) cause came up with a new idea: To learn about our Holy Prophet (PBUH) from the Jewish scholars.

With this purpose in mind, their representatives set off to Madina to speak with the Jewish scholars.. When they arrived, they described our Holy Prophet ‘s (PBUH) words and actions. Afterwards, they said, “You are a people that hold the Torah in your hands. We have consulted you so that you can inform us of this man.”

The Jewish scholars answered:

“Ask him, “What amazing adventures did a group of young men experience in the past? Who is the individual that went back and forth from the east to the west on the face of the Earth and what is his tale? What is the essence of the soul?” If he answers these questions, then be assured that he is a Prophet of God and submit to him. If he can not answer them, then, that man is a liar and you can do whatever you want to him.” (9)

The representatives went back to Mecca and explained the situation to the other polytheists.

The happy and hopeful polytheists ran to our Holy Prophet (PBUH) and asked these three questions.

The Master of the Universe (PBUH) requested a respite by saying, “I will let you know tomorrow.”

However, our Holy Prophet (PBUH) forgot to say “Inshallah”(God-willing( when saying those words). According to one narration, a revelation was not sent for three days while it was 15 according to another. Our Holy Prophet (PBUH) could not stay put as he was so discomforted. The polytheists began to gossip, “Muhammad requested a respite for one day. Much time has passed and he still has not informed us of anything.” Thus, our Holy Prophet’s (PBUH) level of discomfort increased so much that he could not speak to anyone.

However, the distress of God’s Apostle (PBUH) did not last for much longer and a revelation finally arrived. An answer was given to the questions posed by the polytheists:

“Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Signs? Behold, the youths betook themselves to the Cave: they said "Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!” (10)

These verses answered the first question asked by the polytheists and stated that the group of young men was the Ashab al-Kahf and the following verses explained their adventures. (11)

This next verse was the response to their second question:

They ask thee concerning Dhul Qarnayn. Say "I will rehearse to you something of his story." (12)

The verses of this chapter that followed indicate that God gave Dhul Qarnayn power, provided him with many resources with which he advanced towards the west, that he encountered a tribe during his journey and invited them to commit good deeds. Afterwards, he proceeded towards the west again and met with another tribe once more. They state that he encouraged them to commit auspicious deeds as well. (13)

An answer to the third question posed by the polytheists was given with this following verse:

“They ask thee concerning the Spirit. Say: "The Spirit (cometh) by command of my Lord of knowledge it is only a little that is communicated to you (O men!)” (14)

The polytheists received the perfect answers to their questions.

Instead of testifying to our Holy Prophet’s (PBUH) cause, they distanced themselves from following him and continued to live in a state of excessive unbelief.

However, by turning their faces away from the truth and reality, they were only dragging themselves towards disaster. As they resisted, the Islamic cause was continuing to capture even more hearts with its glory and exaltedness.

God warns our Holy Prophet (PBUH) in the same Surah as follows:

“Nor say of anything, "I shall be sure to do so and so tomorrow"― Without adding, "So please God!" And call thy Lord to mind when thou forgettest, and say "I hope that my Lord will guide me ever closer (even) than this to the right road." (15)

After this warning, our Holy Prophet (PBUH) made it a principle to say “Inshallah” throughout his entire life after everything that he planned to do.

[1] Ibn Hisham, Sirah, V. 1. p. 344-345; Ibn Sa’d, Tabaqat, V. 1, p. 203-204; Tabari, Tarikh, V. 2. p. 222.

[2] Ibn Sa’d, ibid, V. 1. p. 203.

[3] Ibn Sa’d, ibid, V. 1, p. 204; Tabari, ibid, V. 2, p. 222.

[4] Ibn Hisham, Sirah, V. 1. p. 311; Ibn Sa’d, Tabaqat, V. 3, p. 9-12; Ibn Abdi’l-Barr, al-Istiab, V. 1, p. 270.

[5] Ibn Hisham, Sirah, V. 1, p. 313-314; Tabari, Tarikh, V. 2. p. 225.

[6] al-Maida, 67.

[7] Ibn Hisham, Sirah, V. 2, p. 35-36.

[8] Ibn Hisham, ibid, V. 1, p. 368; Tabari, Tarikh, V. 2, p. 225-226.

[9] Ibn Hisham, Sirah, V. 1, p. 321-322.

[10] al-Kahf, 9-10.

[11] al-Kahf, 9-26.

[12] al-Kahf, 83.

[13] al-Kahf, 84-98.

[14] al-Isra, 85.

[15] al-Kahf, 23-24.

The Isra (1) and Miraj (2), one of our Holy Prophet’s (PBUH) greatest miracles, occurred on the 27th night of the month of Rajab, a year and a half before the migration (hijra.)

Jibril  came that night and took our Holy Prophet (PBUH) from the Masjid-al-Haram (3) to the Masjid-al-Aqsa (4) on Buraq. Then, he was ascended to the skies so that he would be shown the wonderful activities and the signs that indicate the power of God Almighty one by one. He was allowed to meet all of the prophets in the layers of the sky. Then, the Messenger of God was taken to the station of Sidra al-Muntaha (Lote Tree). Then, he went up to the station of Two Bows’ Length (Qab Qawsayn) in the middle of possibility and obligation. He was shown many weird and bizarre things. He heard the speech of God Almighty, who is free from time and place, in a form that we cannot know or understand; and he saw His face. On the same night, he returned home. 

God Almighty narrates this miracle, which is related to the personality of His beloved Messenger, as follows in the Quran:

“Glory to (God) Who did take His Servant for Journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless― in order that We might show him some of Our Signs: for He is the one Who heareth and seeth (all things)” (5)

This verse also declares the wisdom behind the miracle Isra and Miraj.

The section regarding the Miraj in Badiuzzaman Said Nursi’s work entitled “The Words” states: “The Ascension is a question that results from the essentials and pillars of belief, and follows on after them, a light that draws strength from the lights of the pillars of belief. For sure, the Ascension cannot be proved independently to irreligious atheists who do not accept the pillars of belief, because it cannot be discussed with those who neither know God, nor recognize the Prophet, nor accept the angels, and who deny the existence of the heavens. Firstly those pillars must be proved.” Then, he answers the question, “What is the wisdom behind Miraj?” as follows, explaining the wisdom behind that great event: 

“The wisdom of the Ascension is so exalted that human thought cannot comprehend it. It is so profound that human thought cannot reach it, and so subtle and fine that the intellect cannot see it by itself. But even if the reality of the instances of wisdom in the Ascension cannot be comprehended, their existence may be made known through certain indications. For example, as follows:

“In order to demonstrate the light of His Unity and the manifestation of His Oneness in these levels of multiplicity, the Creator of the universe took an eminent individual as representing all creatures from the furthest levels of multiplicity to the source of Unity by means of an Ascension that was like a link. And there, addressing him as representing all conscious beings, He explained to him the Divine purposes and made them known through him, and observed through his gaze the beauty of His art and perfection of His Dominicality in the mirrors of His creatures, and caused him to observe them.

Moreover, according to the testimony of His works, the Maker of the world possesses infinite beauty and perfection. The two of them, both beauty and perfection, are loved for themselves. Since this is so, the Possessor of that beauty and perfection has an infinite love for His beauty and perfection. That infinite love of His is manifest in many different ways in His works of art. He loves His works of art because He sees His beauty and perfection within them. The most lovable and elevated among the works of art are animate beings. And the most lovable and elevated among animate beings are conscious beings. And by reason of their comprehensiveness, the most lovable among conscious beings are to be found among human beings. The most lovable individual among human beings is the one who has most fully developed his potentiality and displayed the samples within it of the perfections manifested in all creatures, and spread among them. Thus, in order to see at one point and in one mirror all the varieties of His love spread through all creatures and to display, through the mystery of His Oneness, all the varieties of His beauty, the Maker of beings will take a person who is at the degree of being a luminous fruit of the tree of creation and whose heart is like a seed containing the essential truths of that tree, and will demonstrate the belovedness of that individual, who represents the universe, through an Ascension that is like a thread linking the seed, which is the origin, with the fruit, which is the end. He will draw him to His presence and honor him with the beauty of the vision of Himself. And, in order to cause him to spread that sacred state to others, He will favor him with His Word and entrust him with His Decree.

“In order to look at this exalted wisdom, we shall observe it through the telescope of two comparisons.

First Comparison:

As is explained in detail in the story-comparison in the Eleventh Word, there was an illustrious king who had vast treasuries and in those treasuries many varieties of jewels were to be found. He had much skill in strange crafts, comprehensive knowledge of innumerable curious arts, and erudition and learning in numberless wondrous sciences. And, in accordance with the mystery that every possessor of beauty and perfection wants both to see and display his beauty and perfection, of course, that skilful king, too, wished to open an exhibition and to set up displays within it in order to reveal to the people's gazes the majesty of his sovereignty, and to manifest both the glitter of his wealth and the wonders of his art and the marvels of his knowledge. He wished to do this so that he might observe his own transcendent beauty and perfection in two respects. The first was so that he himself might see with his own eyes, which were cognizant of reality, while the other was so that he might look through the gaze of others.

“As a consequence of this wisdom, he began to build a huge, splendid, extensive palace. It was magnificently divided into apartments and mansions. He adorned it with every sort of bejeweled treasure from his coffers, and decorated it with the finest and most gorgeous arts of his own handiwork. He ordered it with the greatest refinements of his knowledge and science, and decked it out and completed it with the miraculous works of his learning. Next, he spread tables with varieties of bounties and the most delicious of foods worthy for each group and prepared a general banquet. Then, in order to display his perfections to his subjects, he invited them to the banquet and to behold the perfections. Then he appointed one of them as the highest ranking general, invited him up from the lower levels and mansions to tour sphere after sphere in the levels rising one after the other. And, showing him the successive machinery and workshops of his wonderful art and the storehouses for the produce coming from below, he brought him to his own particular sphere and private apartment. There, he honored him through showing him the blessed person that was the source of all those perfections and taking him into his presence. He informed him of the true nature of the palace and of his own perfections. He appointed him as guide to the other spectators and sent him back to describe to the people the palace's Maker by means of its contents, inscriptions, and wonders, so that he should inform those who entered the palace of the allusive meanings of the inscriptions within it, what the works of art signified, and what the harmonious and well-proportioned inscriptions and works of art in its interior were, and how they pointed to the perfections and skills of the palace's owner. And so that he should teach them the correct behaviour and formalities in seeing the exhibition and describe the protocol and ceremonies which were in accordance with the pleasure and desires of the learned and skilful king, who did not appear.

“And in exactly the same way, and God's is the highest similitude, the All-Glorious Maker, Who is the Monarch of Pre-Eternity and Post-Eternity, desired to behold and display His infinite perfections and boundless beauty.

“So He made this world in such a fashion that each being utters His perfections with numerous tongues and points to His beauty with many signs. The universe shows through all its beings how many hidden immaterial treasures there are in each of His Most Beautiful Names and how many veiled subtleties in each of His sacred titles. And it shows this in such a way that, since the time of Adam, all sciences together with all of their laws have studied this Book of the Universe. But of that book only a tiny proportion of the meanings and signs which state and point to the Divine Names and perfections have been read. Thus, the wisdom of the All-Glorious One of Beauty, the All-Beauteous One of Glory, the Maker Possessing Perfection, Who opens the palace of the world as though it was an exhibition in order to see and display His own transcendent beauty and perfections, requires that He should inform someone of the meaning of the palace's signs so that they do not remain vain and without benefit for conscious beings on the earth. His wisdom requires that He should cause one of them to travel in the higher worlds, which are the sources of the wonders in the palace and are the treasuries of their results; that He should elevate him above all others, honor him with His close presence and cause him to tour the worlds of the hereafter, and entrust him with numerous duties, such as teacher to all His servants, herald of the sovereignty of His Dominicality, announcer of those things pleasing to Himself, and expounder of the signs of creation in the palace of the world; that He should mark out his pre-eminence by conferring on him the decorations of miracles, and should make known through a decree like the Qur'an that that person is the truthful personal interpreter of the All-Glorious One.

“And so, by way of example, we have demonstrated through the telescope of this comparison one or two of the many instances of wisdom in the Ascension. Others may be thought of in the same way.

Second Comparison:

“If a knowledgeable and skilful person was to compose and write a miraculous book, and on each page of the book were as many truths as would fill a hundred books, and in each of its lines as many subtle meanings as would fill a hundred pages, and in each of its words as many truths as would fill a hundred lines, and in each of its letters as many meanings as would fill a hundred words, and if each of the meanings and truths of the book were to look to and point to the transcendent perfections of its miracle-displaying writer, he most certainly would not leave such an inexhaustible treasury closed and thus worthless. He would surely teach it to some others so that such a valuable book would not remain meaningless and vain; and so that his own hidden perfections become apparent and find their perfection, and his transcendent beauty be seen; and so that he too should be pleased, and that he should make himself loved. Moreover, he would cause someone to go through that wonderful book from the first page to the last and teach him all its meanings and truths so that the person would then teach them to others.

“And in exactly the same way, in order to display His perfections, His beauty, and the truths of His Names, the Pre-Eternal Inscriber has written the universe in such a way that all beings set forth and state His infinite perfections, Names, and attributes together with their innumerable facets and aspects. Of course, if a book's meaning remains unknown, its value is reduced to nothing. But a book such as the universe each word of which contains thousands of meanings cannot lose its value or be made to do so. Since this so, the book's Writer will certainly make it known and explain a part of it to each group according to their capacity. And He will instruct in all the contents of the book the individual who has the broadest and most comprehensive view, the most universal consciousness, and the greatest ability. Wisdom requires that He should take the individual on a most elevated journey in order to teach him all the contents of such a book and its universal truths. That is, He should cause him to travel from the furthest extreme of the levels of multiplicity, which is the first page, to the sphere of Divine Oneness, which is the final page. Thus, through this comparison, to a degree you can look at the exalted instances of wisdom in the Ascension.” (6)

Our Beloved Prophet’s (PBUH) Explanation of the Isra and Miraj:

The distinguished Sahaba recounted this miracle, which expanded beyond the bounds of time and space: One night when our Holy Prophet (PBUH) was sleeping at the Hatim section of the Kaaba, Hazrat Jibril came and slit his chest. After washing our Holy Prophet’s (PBUH) chest with zamzam water, Hazrat Jibril filled his chest with wisdom and restored it to its previous state. Afterwards he brought a white mount, Buraq, had our Holy Prophet (PBUH) climb upon it, and escorted the Master of the Universe (PBUH) on the journey. Buraq’s leaps went beyond what the eye could see. Along with Hazrat Jibriil by his side, our Holy Prophet (PBUH) went to the Bayt-al-Maqdis. He saw all the prophets gathered there. He led them in prayer as they all prayed in congregation.

By leading them in prayer, it showed that our Holy Prophet (PBUH) was the inheritor of the origin of their Sharia (divine law.) (7)

Three Cups That Were Offered

Three cups, one full of milk, the second full of sherbet, and the third full of water, were presented to our Holy Prophet (PBUH.) During this offering, our Holy Prophet (PBUH) heard a voice saying, “If he chooses the cup filled with water, then both he and his ummah will be free of any needs and will be content. If he takes the cup filled with sherbet, then he and his nation will fall into deprivation. If chooses the cup filled with milk then he and his nation will be given guidance.”

Our Holy Prophet (PBUH) took the cup containing milk and drank from it. Upon this Hazrat Jibril said, “O Muhammad, you have chosen the true and natural way. You have been given guidance, and so has your nation.” (8)

The Ascension to the Skies and the Meeting with the Prophets

During the Miraj, a staircase was built so that our Holy Prophet (PBUH) could ascend to the high stations in the Baytu’l-Maqdis. Both our Holy Prophet (PBUH) and Jibril (Gabriel PBUH) were placed upon it and they ascended together. They finally reached the Earth’s skies. Hazrat Jibril knocked on its door:

Someone asked, “Who is it?”

“Jibril!”

“Who is next to you?”

“Muhammad.”

“Has he been sent for?”

“Yes.”

Upon this, the sky’s door opened and they ascended upon these skies.

Our Holy Prophet (PBUH) saw someone seated there who had sets of shadows to his right and left. He laughed when he looked to his right and cried when he looked to his left. He said to our Holy Prophet (PBUH,) “Welcome, O Noble Prophet, O Noble Son!”

Our Holy Prophet (PBUH) asked Hazrat Jibriil (PBUH), “Who is he?”

Hazrat Jibril answered, “He is your father, Adam. The shadows to his right and left are the souls of his children. The ones on his right are destined for Heaven and the ones on his left are destined for Hell. When he looks to his right, he laughs. When he looks to his left, he cries." (9)

They ascended to the second station from there. The door opened and our Holy Prophet (PBUH) encountered Hazrat Yahya and Hazrat Isa (Jesus PBUH).

Hazrat Jibril said, “The men you see here are Yahya (John the Baptist PBUH) and Isa.  Greet them.”

They exchanged greetings; Hazrat Isa and Hazrat Yahya said, “Welcome Noble Prophet, Noble Brother,” to our Holy Prophet (PBUH.)

Afterwards our Holy Prophet (PBUH) met Hazrat Yusuf (Joseph PBUH) on the third level, Hazrat Idris (Enoch PBUH) on the fourth, Hazrat Harun (Aaron PBUH) on the fifth, Hazrat Musa (Moses PBUH) on the sixth, and Hazrat Ibrahim (Abraham PBUH) on the seventh level. They all welcomed him and congratulated him on his miraj.

Sidra al-Muntaha

Jibril (PBUH) took our Holy Prophet (PBUH) and rose from the seventh level. Afterwards, the Sidra- al -Muntaha’s (the seventh heaven) court opened.

“Here, this is Sidra-al- Muntaha. I will burn if I move forward by the length of a finger tip,” said Hazrat Jibriil and did not take one step forward.”

Our Holy Prophet (PBUH) saw Sidra-al-Muntaha’s four rivers flowing.

Furthermore, our Holy Prophet (PBUH) again saw Jibriil (PBUH) in his true shape and form. Before, our Holy Prophet (PBUH) had seen Hazrat Jibril covering the skies with his majestic wings in the spot called Jiyad in Mecca where a revelation was revealed.

Afterwards, our Holy Prophet (PBUH) went to the “station that was marked ”Qab-al-Qawsayn,” the distance of two bow-lengths even though Hazrat Jibriil was not by his side. And after that, he witnessed God’s beauty and conversation first hand.

Hazrat Sulayman Chelebi, the author of the “Mawlid” describes this incident very clearly:

While talking with Jibriil

A Heavenly Mount came before him and saluted him.

It took the King of the World then

From Sidra and left quickly

At that moment, a space was seen

There was neither place, nor the Earth nor skies

That place was neither empty nor full

The mind cannot understand that situation

Seventy thousands curtains were opened

The light of oneness drew the curtain on his face

Whenever he passed a curtain,

He was summoned, “O Muhammad, come here”

He proceeded after seeing all of them

He reached that High Personality

That Lord of Majesty, who is free of six directions

Showed him His face in an indescribable manner

Anyway, the Sultan who saw everything truly (10)

Looked at God Almighty carefully

He saw the Lord of Majesty clearly

His ummah will see him like that in the hereafter

Without any letters or sentences, the Sultan

Said to following to him

The 5 Daily Prayers are Made Obligatory

Our Holy Prophet (PBUH) witnessed many Divine manifestations, received many compliments, and was addressed several times with many kinds of titles. He saw with his eyes the realities of the pillars of faith; he witnessed the angels, Heaven, Hell, and the manifestation of God’s Self.

Furthermore, the order to pray five times a day was given that night.

At first, God gave the order to pray 50 times a day.

However, as our Holy Prophet (PBUH) was leaving, he stopped by Hazrat Musa (Moses), who asked, “What did God enjoin upon your nation?”

Our Holy Prophet (PBUH) answered, “God decreed them to pray 50 times a day.”

Hazrat Musa responded: “Your followers cannot do that; Go back so that your Lord may reduce it for them.”

Our Holy Prophet (PBUH) returned and begged God and God reduced the daily prayers by ten.

When our Holy Prophet (PBUH) came back to Hazrat Moses he said, “God reduced 50 daily prayers by ten.”

Hazrat Moses responded, “Your followers cannot do that either; Go back and beg your Lord.”

Our Beloved Prophet (PBUH) returned to God and begged again in a very respectful manner. This time God reduced 10 more daily prayers.”

Upon the reduction, our Holy Prophet (PBUH) returned to Hazrat Musa. Hazrat Musa reiterated his words: “Your followers cannot do that either; Go back and petition to your Lord.”

God’s Apostle (PBUH) begged God again and God reduced 10 more prayers. Until the daily prayers were reduced to 10, our Holy Prophet (PBUH) continued petitioning.

When it was reduced to 10, our Holy Prophet (PBUH) went to Hazrat Musa and explained what had been said. Hazrat Musa repeated his words: “Go back and beg your Lord! Your nation will not be able to fulfill this.”

Our Holy Prophet (PBUH) went back and begged once more.

Our Holy Prophet (PBUH) went back to His Mighty Lord and pleaded. God then decreed: O Muhammad, the Laws that come from My station do not change! They are five daily prayers. There are ten rewards for each prayer, and this equals to 50 rakahs.

Upon this, our Holy Prophet (PBUH) returned to Hazrat Musa who asked,

“What were you appointed with?”

Our Holy Prophet (PBUH) replied, “I was appointed with five daily prayers”

Hazrat Musa (Moses) said, “Your ummah cannot perform five daily prayers. I tried people and Sons of Israel before you; I know it. Return and ask your Lord to decrease it.”

Nevertheless, our Holy Prophet (PBUH) answered, “I pleaded too much. I feel ashamed now of repeatedly asking my Lord for reduction.” (11)

In this manner, the five daily prayers were made obligatory and our Holy Prophet (PBUH) presented them as a gift from his miraj to the jinn and humanity.

The Prophet Explains Isra and the Miracle of Miraj to Polytheists

Our Holy Prophet (PBUH), who entered the station in the middle of possibility and obligation, which was marked with  Qab- al-Qawsayn” and who witnessed God’s vision and heard His words, returned to his home that same night.

The following morning, he wanted to inform the Quraysh of what he had seen during his holy journey. However, Ummuhani, the daughter of our Holy Prophet’s (PBUH) uncle Abu Talib, clung to our Holy Prophet’s (PBUH) clothing while pleading, “O God’s Apostle! Do not explain this to the community. They will deny your words and will upset you.”

However, our Holy Prophet (PBUH) said, “By God I am going to explain it” and went amid the people to inform them of the Miraj.

The Qurayshis were shocked; thus, they asked, “O Muhammad! What is your proof of this having happened? We have not heard anything similar to this until now.”

Our Holy Prophet (PBUH) explained the following: “My proof is that I encountered the camels of so-and-so’s sons’ in the valley of this-and this place. Their camels had escaped and they were looking for them. I directly guided their camels and went towards Damascus.

“After my return, I was in Dabhanan, I came across the caravan of so-and-so’s sons and his community was sleeping. I opened the covered water-cup belonging to them and drank from it. I covered it as it had been before.

“My other proof is that:

“I encountered a caravan belonging to you all on Tanim hill. There was a blackish camel at the front. It was carrying two sacks, one was black and the other was multicolored.” (12)

The community was curious; with great speed, they went to Thaniyya.

Sometime later a caravan came. Like our Holy Prophet (PBUH) had said, a blackish camel at front. They asked the other incoming caravan about its cup filled with water. The members of the caravan said they had filled the cup with water and then covered it. The polytheists looked at the water cup; it was covered like theirs was, however it did not hold any water.

The polytheists were puzzled and said, “It is just as he said it was.” (13)

The polytheists investigated the other information that our Holy Prophet (PBUH) had provided and everything was just as he said. Despite all this, they did not testify to our Holy Prophet’s (PBUH) cause.

Polytheists Ask him to Describe Bayt al-Maqdis

The polytheists did not refrain from asking proof after proof in regards to this matter. Many of them said, “It takes a month to go to Damascus from Mecca with a camel and it takes a month to return. How could Muhammad go there and return to Mecca in one night?”

Those who had journeyed to Damascus and who had seen Masjid-al--Aqsa came to our Holy Prophet (PBUH) and asked, “Could you describe Masjid-al- Aqsa to us?”

Our Holy Prophet (PBUH) said, “I went there and I can describe it.”

Our Holy Prophet (PBUH) reported it as follows: I was very tired of their denial and questions. In fact, I had not experienced such difficulty until that moment. Just then, God showed me the Baytu’l Maqdis. While looking at it, I described every detail one by one. They even asked me, “How many doors does the Baytu’l Maqdis have?” however, I had not counted its number of doors. When I saw the Baytu’l Maqdis across from me, I began to look at it, count each of its doors and told them the number.” (14)

Thereupon, the polytheists said, “By God, you perfectly and correctly described it.” Nevertheless, they still did not become Muslims.

Hazrat Abu Bakr Unfalteringly Affirms our Holy Prophet’s (PBUH) account

Among the Meccan community, there were those whose hearts had warmed up to Islam; however, they were puzzled when they heard about the Miraj. Upon hearing this news, they immediately ran to Hazrat Abu Bakr and said, “O Abu Bakr! Are you aware of the news regarding your friend? He says that last night he went to the Baytu’l Maqdis, prayed there and returned to Mecca.”

Hazrat Abu Bakr asked, “Did you hear this from him?”

They replied, “Yes, we directly heard it from him.”

Hazrat Abu Bakr responded, “By God, if he said this then it is undoubtedly true. Do not be at all surprised by this!”  Afterwards, he got up and went straight to our Holy Prophet (PBUH) and asked him, “O God’s Apostle! Did you tell the community that you went to the Baytu’l Maqdis last night?”

When our Holy Prophet (PBUH) replied “yes,” Hazrat Abu Bakr said “You speak the truth, I testify to you being God’s Apostle.”

Upon this, our Holy Prophet (PBUH) responded, “O Abu Bakr, you are Siddiq (The Truthful) in any case.” (15)

From that day forward, Hazrat Abu Bakr was referred to as “Siddiq.” Siddiq means being undoubtedly and completely truthful…

Answers to a few Questions about Mir'aj (Ascension)

Question:

Why was this mighty Ascension special to Muhammad the Arabian (Peace and blessings be upon him)?

The Answer:

Firstly:  Despite numerous corruptions in the texts of Holy Scriptures like the Torah, Gospels, and Psalms, in recent times even, an exacting scholar like Husayn Jisri extracted one hundred and fourteen good tidings of Muhammad’s prophethood (PBUH), which he set forth in his Risale-i Hamidiye. 1.(Husayn al-Jisri, Risale-i Hamidiye 4 vols. Turk.tr. Manastırlı İsmail Hakkı (Istanbul: 1308); Suyuti, al-Khasa’is al-Kubra, i, 26, 73.)

Secondly:  It has been proved historically that there were many predictions accurately forecasting the prophethood of Muhammad (PBUH), like those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet. 2.(Ibn Sayyid al-Nas, ‘Uyun al-Athar, I, 29; Qadi Iyad, al-Shifa’, i, 364-6.)

Thirdly:  There were hundreds of extraordinary happenings, famous in history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad’s (PBUH) birth, the idols in the Ka’ba fell from their places and the famous palace of Khosroes the Persian was rent asunder. 3. (Qadi Iyad, al-Shifa’, i, 366-8; Bayhaqi, Dala’il al-Nubuwwa, i, 126.)

Fourthly:  History and the Prophet’s biographies show that he satisfied the thirst of an army with water flowing from his fingers, that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (PBUH) was leaning moaned like a camel and wept on being separated from him when he ascended the pulpit, and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur’an, such as, And the moon split, 4 (Qur’an, 54:1.) referring to the splitting of the moon, and verified by those who investigated them.

Fifthly:  Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, good moral qualities were to be found at the highest degree in his personality, and that, in accordance with the testimony of all his dealings and actions, attributes and character of the greatest excellence were apparent in the way he performed his duties and proclaimed Islam, and, in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were to be found in the law he brought.

Sixthly:  As is alluded to in the Second Indication of the Tenth Word, it is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested is met at the highest level and most brilliantly by the comprehensive worship performed by Muhammad (PBUH) in the practice of his religion. Also, wisdom and truth require that the Creator of the world displays His beauty in its utter perfection through some means. And the one who met that wish, and displayed and described His beauty most perfectly was self-evidently the person of Muhammad (PBUH).

It was also clearly Muhammad (PBUH) who, in response to the desire of the world’s Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.

Again it was necessarily Muhammad (PBUH) who, in response to the desire of the Sustainer of All the Worlds to proclaim His unity in the levels of multiplicity, announced all the degrees of unity, each at the greatest level of unity.

And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world’s Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisiteness. And again it was self-evidently Muhammad (PBUH) who, in response to that desire, acted as a mirror and displayed His beauty in the most radiant fashion, and loved it and made others love it.

Also, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (PBUH) who exhibited, described, and displayed them in the most comprehensive fashion.

Also, since the Maker of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them. And it was again self-evidently Muhammad (PBUH) who, in response to this desire of the universe’s Maker, by means of the All-Wise Qur’an, acted as guide in the most comprehensive fashion to jinn and man, indeed, to spirit beings and angels.

Also, the All-Wise Ruler of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure talisman containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: “Where do beings come form?”, “What is their destination?”, and, “What are they?” And again it was self-evidently Muhammad (PBUH) who, in response to this wish of the All-Wise Ruler, by means of the truths of the Qur’an, unravelled the talisman and solved the riddle in the clearest and most comprehensive fashion.

Also, the All-Glorious Maker of the universe desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him in return for those bounties. And again it was self-evidently Muhammad (PBUH) who, in response to this desire of the All-Glorious Maker, by means of the Qur’an, expounded those wishes and things that please Him in the most exalted and perfect fashion.

Also, since the Sustainer of All the Worlds has given to man, who is the fruit of the universe, a comprehensive disposition which encompasses the universe and has prepared him for universal worship, and since, because of his faculties and senses, multiplicity and the world afflict man, the Sustainer desires to turn man’s face from multiplicity to unity, from transience to permanence. And again it was self-evidently Muhammad (PBUH) who, in response to this desire, by means of the Qur’an, acted as guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner.

Among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings. So the one among true human beings who carried out the above-mentioned duties at the most comprehensive level and in the most perfect manner would rise through an all-embracing Ascension to the distance of two bow-lengths, knock at the door of eternal happiness, open the treasury of Mercy, and see the hidden truths of belief. Again it would be him.

Seventhly:  As is plain to see, beings are made beautiful with the utmost degree of fine embellishment and adornment. Such an embellishment and adornment clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire for and holy love towards His art. And among beings the one who displayed altogether in himself the most comprehensive and subtle wonders of art, and knew them and made them known and himself loved, and who appreciated the beauties to be found in other beings, declaring: “What wonders God has willed!”, and was most beloved in the sight of his Maker, Who nurtures and loves His art, would most certainly be him.

Thus, the one who, declaring: “Glory be to God! What wonders God has willed! God is most Great!” in the face of the exquisiteness that gilds beings and the subtle perfections that illuminate them, causes the heavens to ring out, and who, through the strains of the Qur’an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the Divine Names and affirmation of Divine unity, brings land and sea to ecstasy, is again self-evidently that one (PBUH).

And so, according to the meaning of ‘the cause is like the doer,’ it is pure truth and sheer wisdom that the one in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his messengership, received immaterial recompense and boundless emanations of Divine mercy and love, should advance by the stairway of the Ascension as far as Paradise, the Lote-tree of the farthest limit, the Divine Throne, and the distance of two bow-lengths. (Badiuzzaman Said NURSİ, The Words)

Question:

“Man is only able to ascend to a height of one or two kilometres with a thousand difficulties by means of the aeroplane. How then could someone come and go bodily within a few minutes covering a distance that would normally take thousands of years?”

The Answer:

According to your science, in its annual rotation a heavy body like the earth cuts a distance of approximately one hundred and eighty-eight hours in one minute. In one year it covers a distance of approximately twenty-five thousand years. Should an All-Powerful and Glorious One, then, Who causes its regular motion and revolves it like a stone in a sling be unable to convey a human being to His Throne? Should a wisdom that causes the body of the earth, which is extremely heavy, to travel around the sun through a dominical law known the sun’s gravity like a Mevlevi dervish be unable to raise a human body to the Throne of the All-Merciful One like lightning through the gravity of that All-Merciful One’s mercy and the attraction of the Pre-Eternal Sun’s love?

***

Question:

“All right, so he could ascend there, but why did he and why should he? Would it not have been enough if he had gone just in heart and spirit like the saints?”

The Answer:

Since the All-Glorious Maker wished to display His wondrous signs which lie in both the outer aspects of things and in their aspects that look directly to Himself, and to make the workshops and sources of the universe spectacles to be gazed upon, and to point out the results of man’s actions in the hereafter, it was necessary to take together with his heart and spirit as far as His Throne Muhammad’s (PBUH) eyes, which were like the key to the world of visible objects, and his ears, which perceived the signs in the world of sound. Furthermore, it is required by wisdom and reason that the All-Glorious Maker should have taken as far as His Throne his blessed body, which was like the machine of his spirit comprising different members and components, by means of which be performed his duties. Just as in Paradise Divine wisdom makes the body accompany the spirit, because it is the body that is the means by which the duties of worship are performed and the means of innumerable pleasures and pains, so did his blessed body accompany his spirit. Since the body goes to Paradise together with the spirit, it is pure wisdom that He should have made the blessed body of Muhammad (PBUH) accompany his self, which ascended to the Lote-tree of the farthest limit, which is the trunk of the home of Paradise.

Question:

“Is it not impossible to traverse a distance of thousands of years in several minutes?”

The Answer:

The motion in the different works of the All-Glorious Maker’s art varies to the utmost degree. For example, it is well-known how different are the speeds of light, electricity, spirit, and imagination, and that of sound. And, as has been established by science, the speeds of the motion of different planets are so different that it astounds the mind. How then should the motion at the speed of spirit of his subtle body, which followed his exalted spirit during the Ascension, seem contrary to reason? Furthermore, it sometimes happens that on sleeping for ten minutes you are subject to a year’s-worth of different states. And even, if the words spoken and heard during a dream lasting one minute were collected together, for them to be spoken and heard in the waking world, a day or even longer, would be necessary. That means a single period of time is relative; it may seem like one day to one person and like a year to another.

Consider the meaning of this by means of a comparison. Let us imagine a clock which measures the speed of the movement displayed by man, cannon-balls, sound, light, electricity, spirit, and imagination. The clock has ten hands. One shows the hours while another counts the minutes in a sphere sixty times greater. Another hand counts the seconds in a sphere sixty times greater than the previous one, and yet others each count regularly decreasing fractions to a tenth of a second in vast spheres that regularly increase sixty times. Let us suppose the circles described by the hand counting hours was the size of our clock, so that of the hand counting tenths of a second would have to be the size of the annual orbit of the earth, or even larger. Now, let us suppose there are two people. One of them is as though mounted on the hour-hand and observes according to its motion while the other is on the hand counting tenths of a second. There will be an enormous difference, as great as the relation between our clock and the annual orbit of the earth, as regards the things observed by these two individuals in the same period of time. Thus, since time is like a hue, shade, or ribbon of motion, a rule that is in force in motion is also in force in time. And so, although the things we observe in the period of one hour would be equalled in amount by the conscious individual mounted on the hour-hand of the clock, like the one mounted on the hand counting tenths of a second, God’s Noble Messenger(Peace and blessings be upon him) mounted Buraq of Divine Assistance and in the same space of time, in that specified hour, like lightning traversed the entire sphere of contingency, saw the wonders of the outer aspects of things and the aspects which look to their Creator, ascended to the point of the sphere of necessity, was honoured with Divine conversation and favoured with the vision of Divine beauty, received his decree, and returned to his duty. It was possible for this to happen, and it did happen.

***

And again it comes to mind that you would say: “Yes, so it could happen, it is possible. But everything possible does not occur, does it? Is there anything else similar to this so that it can be accepted? How can the occurrence of something to which there are no similar cases be posited through only probability?”

To which we would reply: There are so many similar cases to it that they cannot be enumerated. For example, anyone who possesses sight can ascend with his eyes from the ground to the planet Neptune in a second. Anyone who has knowledge can mount the laws of astronomy with his intellect and travel beyond the stars in a minute. Anyone who has belief can, by mounting his thought on the action and pillars of the obligatory prayers, through a sort of Ascension, leave the universe behind and go as far as the Divine presence. Anyone who sees with his heart and any saint of perfection can, through his spiritual journeying, traverse in forty days the Divine Throne and the sphere of the Divine Names and attributes. And certain persons, even, like Shaykh Geylani and Imam-i Rabbani, truthfully recorded their spiritual ascensions as far as the Throne, which lasted a minute. Furthermore, there is the coming and going of the angels, which are luminous bodies, from the Divine Throne to the earth and from the earth to the Throne in a short period of time. And the people of Paradise ascend to the gardens of Paradise from the plain of resurrection in a short space of time. Of course, this many examples demonstrate that it is pure wisdom, completely rational, and an occurrence about which there can be no doubt that the person of Muhammad (PBUH), who is the Lord of all the saints, the leader of all the believers, the head of the people of Paradise, and is accepted by all the angels, should have had an ascension which was the means of spiritual journeying, and that it should have been in a form appropriate to his rank. (Badiuzzaman Said Nursi)

Question:

What are the fruits and benefits of the Ascension?

The Answer:

We shall mention only five, by way of example, of the more than five hundred fruits of the Ascension, which has the meaning of the Tree of Tuba.

FIRST FRUIT

This fruit has brought to the universe and mankind a treasury, a gift of pre-eternal and post-eternal Light, which is to see with the eyes the truths of the pillars of belief and to behold the angels, Paradise, the hereafter, and even the All-Glorious One. It raises the universe from an imaginary state of wretchedness, transitoriness, and disorder and, through that Light and fruit, shows its reality, which is its consisting of sacred missives of the Eternally Besought One and being a beautiful mirror to the beauty of Divine oneness. It has made happy and pleased the universe and all conscious beings. Furthermore, through this Light and sacred fruit, it shows that man is not merely bewildered, wretched, impotent, impoverished, with endless needs and innumerable enemies, ephemeral and impermanent, which is like the state of misguidance; it shows man in his true form of being a miracle of the Eternally Besought One’s power on ‘the most excellent of patterns,’ a comprehensive copy of the Eternally Besought One’s missives, an addressee of the Pre-Eternal and Post-Eternal Monarch, the special bondsman, the admirer and friend of His perfections, the lover bewildered at His beauty, and a beloved guest appointed to eternal Paradise. It has filled all human beings who are true human beings with infinite joy and infinite longing.

SECOND FRUIT

This fruit has brought to jinn and man as a gift the fundamentals of Islam, and first and foremost the prescribed prayers, (Bayhaqi, Dala’il al-Nubuwwa, iii, 406; al-Sunna al-Kubra, iv, 362.) which constitute those things pleasing to the Sustainer, the Ruler of Pre-Eternity and Post-Eternity, Who is the Maker of beings, Owner of the universe, and Sustainer of all the worlds. To discover the things that please Him brings such happiness it cannot be described. For how eager is everyone to find out, from a distance, the desires of a powerful benefactor or generous king, and if they find out, how delighted they are. They say longingly: “If only there was some means by which I could communicate with that personage directly. If only I could learn what he wants of me. If only I knew what would please him that I could do.” Man, then, should understand just how necessary it is to be desirous and eager to discover the wishes and pleasure of the Ruler of Pre-Eternity and Post-Eternity. For all beings are in the grasp of His power, and the beauty and perfections to be found in all beings are but pale shadows in relation to His beauty and perfection, and being needy for Him in innumerable ways, man constantly receives countless numbers of His bounties.

Thus, as a direct fruit of the Ascension, Muhammad (PBUH) heard with utter certainty what it is that pleases the Monarch of Pre-Eternity and Post-Eternity, behind seventy thousand veils, and returning, brought it as a gift to mankind.

Indeed, how curious is man to learn the conditions on the moon. If someone was to go there and return bringing news of it, both what self-sacrifice he would display, and, if he was to understand the conditions there, how he would be overcome by wonder and curiosity. But the moon is merely touring in the domain of a Lord of such dominion that it encircles the globe of the earth like a fly, and the globe flies round the sun like a moth, while the sun is one lamp among thousands and is just a candle in a guest-house of that Glorious Lord of All Dominion. Thus, Muhammad (PBUH) saw the works and wonders of art and treasuries of mercy in the everlasting realm of this All-Glorious One, and he returned and informed mankind. And so, if mankind does not listen to him with complete wonder, curiosity, and love, you can understand how contrary to reason and wisdom is their attitude.

THIRD FRUIT

Muhammad (PBUH) saw the treasury of eternal happiness, obtained the key, and brought it as a gift to jinn and men. Yes, through the Ascension, he saw Paradise with his own eyes and witnessed the eternal manifestations of the All-Glorious and Merciful One’s mercy; he understood eternal happiness with absolute and utter certainty and brought as a gift to jinn and men the good news of its existence. If wretched jinn and men imagine themselves and all beings to be in the soul-searing situation of an unstable world amid the upheavals of decease and separation, being poured with the flood of time and motion of particles into the oceans of non-existence and eternal separation, it cannot be described how precious and enheartening such good news is in the ears of ephemeral jinn and men, who thus supposed themselves to be condemned to eternal annihilation. If, at the moment he is to be executed and sent to non-existence, a man is pardoned and given a palace in proximity to the king, what great joy this would cause him. So, gather up all such joy and happiness to the number of jinn and men and then evaluate this good news.

FOURTH FRUIT

Just as he himself sampled the fruit of the vision of Divine beauty, so did he bring to jinn and men the gift of this fruit being attainable by all believers. You may understand from the following how delightful, pleasing, and exquisite a fruit this is. Everyone of fine perception loves one who possesses beauty and perfection and is benevolent, and his love increases proportionately to their degrees; it reaches the degree of worship and a pitch whereat he would sacrifice his very life. On seeing that person only once, his love becomes such he would sacrifice the world. However, in relation to the beauty, perfection, and benevolence of God Almighty, the beauty, perfection and benevolence of all beings are not the equivalent of even a few tiny sparks in relation to the sun. That is to say, if you are a true human being, you may understand how delightful and fine a fruit it is and what happiness and joy it brings to receive in eternal happiness the vision of the All-Glorious One of Perfection, Who is worthy of boundless love, infinite longing, and being gazed upon eternally.

FIFTH FRUIT

Man’s being the precious fruit of the universe and the petted beloved of the Maker of the universe was understood through the Ascension, and he brought this fruit to jinn and men. This fruit raises man, an insignificant creature, a weak animal, an impotent conscious being, to an elevated rank of pride above all the beings in the universe. It gives man indescribable pleasure and joyful happiness. For if it is said to an ordinary private: “You have been promoted to the rank of field marshal,” how delighted he will be. But wretched man is an ephemeral, impotent ‘rational animal’ who constantly suffers the blows of decease and separation. If then he is told that not only will he make excursions and tours with the speed of imagination and breadth of the spirit in an eternal never-ending Paradise within the mercy of an All-Compassionate and Generous Merciful One, and journey in the mind in accordance with all the desires of his heart in both the outer dimensions of things and those dimensions that look directly to their Creator, but that he will also behold the vision of Divine beauty in eternal happiness, you can imagine what a profound joy and true happiness a human being who has not fallen from the level of humanity would feel in his heart. We shall show you through two short comparisons the great value in one or two further fruits.

For example, you and I are together in a certain country. We see that everything is hostile to us and to each other, and is strange to us. Everywhere is full of ghastly corpses. The sounds to be heard are the weeping of orphans and the lamentations of the oppressed. So if someone appears when we are in that situation bringing good news from the king of the country by which those of his subjects who were strange to us assume the form of friends and the enemies turn into brothers, and the ghastly corpses are seen to be worshipping and praising and glorifying in deep humility and submission; and if the piteous weeping becomes praise and exaltation and cries of “Long live the king!”, and the deaths and plunder and pillage are transformed into demobilizations and release from duty; and if we join the general joy to our own joy, you will certainly understand how joyful and happy that news is. Thus, when the beings in the universe are considered with the eye of misguidance, as they were before the light of belief, which is one fruit of the Ascension of Muhammad (PBUH), they are seen to be strange, menacing, troublesome, dreadful, terrifying corpses the size of mountains, while the appointed hour is severing people’s heads and casting them into the pit of eternal, never-ending nothingness. Although misguidance interprets all the voices as being lamentations occasioned by separation and decease, the truths of the pillars of belief, which are fruits of the Ascension, show you that just as beings are brothers and friends to you and praisers and glorifiers of the All-Glorious One, so are death and decease a demobilization and discharge from duties; in reality those voices are all glorifications of God.

The Second Comparison: You and I are in a place resembling a vast desert. There is a sand-storm in the sea of sand and the night is so black we cannot see even our hands. If suddenly, without without friend or protector, hungry and thirsty, we were despairing and giving up hope, a person was to pass through the curtain of blackness and approach us bringing a car as a gift; and if he was to seat us in it, and then instantly install us in a place like Paradise where our future was secure, food and drink ready prepared, and where we had a most kindly and sympathetic protector, you can understand how pleased we would be.

Thus, that great desert is the face of this world. The sea of sand consists of beings and wretched man, who are tossed around by the force of the flood of time and the motion of particles within events. All human beings see the future with the eye of misguidance, enveloped in terrifying darkness, and their hearts are harrowed with anxiety. They know no one they can make hear their cries for help. They are infinitely hungry, infinitely thirsty. However, when this world is seen in terms of things pleasing to God, which is a fruit of the Ascension; that is, it is seen to be the guest-house of Someone exceedingly generous, and human beings are seen to His guests and officials, and the future to be as delightful as Paradise, as sweet as mercy, as shining as eternal happiness, you will understand what a delightful, exquisitely sweet fruit it is. (Badiuzzaman Said Nursi, The Words).

[1] “Isra” means night walk or travel.
[2] Miraj: Is a name derived from the word “ascension.” Miraj also means “ladder”. With this in consideration, the Miraj signifies the means through which our Holy Prophet (PBUH) ascended to the high stations of the skies. A hadith describing the Miraj states that our Holy Prophet (PBUH) had ascended; therefore this miracle is called the Miraj.
[3] Masjid-al- Haram: The masjid of Mecca encompassing the Kaaba, the spot where the tawaf (circumambulation) takes place today. This holy area is called the Haram-ash-Sharif. It is called the “Haram” to demonstrate that it is “wajib” to honor this zone.
[4] Masjid-al- Aqsa: The Masjid of Quds, its other name is Bayt-al-Maqdis. The Kaaba was the first building to be built on Earth and the Masjid-al-Aqsa was the second. It takes a month to get to the Masjid-al-Aqsa from Mecca by foot.
[5] al-Isra, 1
[6] Badiuzzaman Said Nursi, Sözler, p. 536-539.
[7] Badiuzzaman Said Nursi, Sözler, p. 525.
[8] Ibn Hisham, Sirah: 2/38
[9] Muslim, Sahih, V. 1, p. 102.
[10] "Sultan-ı mâ zağa'l-basar" means the Sultan whose sight does not swerve. Our prohet is meant by it because the Quran states the same truth: "(His) sight never swerved nor did it go wrong!." (an-Najm: 53/17)
[11] Ibn Hisham, Sirah, V. 2, p. 50; Bukhari, Sahih, V. 2, p. 328; Muslim, Sahih, V. 1, p. 101.
[12] Ibn Hisham, Sirah, V. 2, p. 43-44.
[13] Ibn Hisham, ibid, V. 2, p. 44.
[14] Ibn Sa’d, Tabaqat, V. 1, p. 215; Muslim, Sahih, V. 1, p. 108.
[15] Ibn Hisham, Sirah, V. 2, p. 40; Ibn Sa’d, Tabaqat, V. 3, p. 170.

The lifting of the boycott allowed our Holy Prophet (PBUH) and his Companions room to breathe. During this time, many were converting to Islam in succession.

There were 20 Christians among those inclined towards Islam.Upon what they heard from the Muslims that migrated to Abyssinia, they came to Makkah to research about the Prophet and Islam.

They met with our Holy Prophet (PBUH) by the Kaaba and asked him many questions. They were very happy upon receiving the perfect answers.

Much later, our Holy Prophet (PBUH) invited them to testify to the Oneness of God and recited the Quran. Their hearts were overwhelmed with love in the face of the Quran’s magnificence. In the midst of their tears, all twenty of them converted to Islam at once.

The polytheists were immensely angry at this situation. While they were trying to thwart the idol worshippers from becoming Muslims, here, the Christians had come by their own will and were converting to Islam.

With Abu Jahl at the forefront, a group of polytheists blocked their way and after insulting them in numerous ways they said, “May God curse you! You came here to learn what this man says; you have consorted with and are following him! This is just downright stupid.”

However, the fortunate ones, who had been honored through their conversion to Islam, did not pay any attention to the polytheists’ insults and answered them with a tactful reply, “We will not treat you in the ignorant manner in which you treat us.”

Verses 51-55 in Surah Qasas refer to these honorable individuals. (1)

Divine Warning to the Prophet

One day, our Holy Prophet (PBUH) was explaining the belief and the Quranic truths to Islam’s most ardent enemies which included Walid bin Mughira, Utba bin Rabia, Umayya bin Khalaf, and many other leading figures from among the Quraysh.

From time to time, he would ask, “How is it, it is beautiful, right?” in order to enliven his audience’s attention.

During that period, a lover of God came forth. This individual, whose eyes were blind yet whose heart could see, was Abdullah bin Umm Maktum, Hazrat Khadijah’s maternal uncle. However, he did not know whom our Holy Prophet (PBUH) was addressing and said, “Oh God’s Apostle, guide me, teach me how to recite the Quran, teach me what God has taught you.”

He repeated his request a few times since he had not realized that our Holy Prophet (PBUH) was fully focused on explaining Islam to Quraysh’s leading figures.

Our Holy Prophet (PBUH) felt disturbed and annoyed, and he did not pay much attention to Abdullah bin Umm Mektum since had the opportunity to come and learn about Islam from our Holy Prophet (PBUH) at anytime. However, our Holy Prophet (PBUH) might not have received the chance to gather Quraysh’s leaders in one place again. If they converted to Islam or if they stopped their enmity, it would mean that Mecca as a whole would convert along with them.

For that reason, the Master of the Universe (PBUH) did not want to be distracted and consequently made that obvious.

A revelation was sent just as our Holy Prophet (PBUH) had finished speaking and as he was getting up. He closed his eyes and went into another state of consciousness. Surah Abasa was then revealed. (2)

The surah mentioned our Holy Prophet’s (PBUH) behavior:

“The (Prophet) frowned and turned away. Because there came to him the blind man (interrupting).  But what could tell thee but that perchance he might Grow (in spiritual understanding)? Or that he might receive admonition, and the teaching might profit him? As to one who regards himself as self-sufficient, To him dost thou attend; Though it is no blame to thee if he grow not (in spiritual understanding) But as to him who came to thee striving earnestly, And with fear (in his heart) Of him wast thou unmindful. By no means (should it be so)! For it is indeed a Message of instruction: Therefore let who will, keep it in remembrance.” (3)

Yes, our Holy Prophet (PBUH) was not responsible for those who did not want to rinse the filth of disbelief from their hearts, who had no desire to listen to the Quran, who did not convert to Islam, and those who did not purify their egos. His duty only required him to duly deliver Islam’s message. Nevertheless, such a warning was needed.

In essence, God stated the following in the verses that He sent down:

“You are abandoning someone whose eyes cannot see in the physical sense, yet loves guidance and whose ears and heart are open, and you are exerting your efforts on those who don’t want to hear the truth!” (4)

After this incident and warning, whenever our Holy Prophet (PBUH) saw Abdullah Ibn Umm Maktum he would treat him with immense respect and kindness, would ask him if he needed anything, and would pay him compliments by saying, “Hello, the person who was the reason behind the address and warning that my Lord gave to me!” (5)

Two Miracles Shown to Rukana

Rukana bin Abd-i Yazid, was an unrivaled wrestler from among the polytheists who had never been defeated. Unfortunately, Rukana, who could easily throw down all of his opponents, somehow did not want to have the honor of being a true wrestler by overcoming the severe resentment and enmity he felt towards our Holy Prophet (PBUH.)

One day, this famous wrestler encountered our Holy Prophet (PBUH) on one of the valleys of Mecca. His eyes were raging with sparks of anger. God’s Apostle (PBUH) asked, “O Rukana, are you not afraid of God, to whom I call you to testify?”

Rukana answered, “If you prove that your words are true then I will submit to you.”

Our Holy Prophet (PBUH) again asked, “If I knock you to the ground, then will you believe what I say is true?”

Rukana replied, “O Muhammad, if you are able to defeat me, then I will believe you.”

Upon this, the Master of the Universe (PBUH) said, “Rise, let us wrestle.” As soon as the haughty Rukana rose, he found himself on the ground. He did not realize what had happened; he was confused. He immediately rose once more and offered our Holy Prophet (PBUH) another match. God’s Apostle (PBUH) accepted and Rukana found himself on the ground for the second time.

Rukana, whose confusion and amazement had increased, offered our Holy Prophet (PBUH) to wrestle once more. Our Holy Prophet (PBUH) again accepted and effortlessly pushed him to the ground.

Rukana who had promised, “If you are able to defeat me then I will believe you”, continued disbelieving despite having been defeated for the third time and said, “O Muhammad, you are undoubtedly a magician. To tell you the truth, I am bewildered by this wrestling match.”

In this way, he tried to pass off the miracle he had seen as a magic spell.

Another Miracle

This time, Rukana, who continued disbelieving, witnessed another miracle of our Holy Prophet (PBUH).

When he said, “To tell you the truth, I am bewildered by this wrestling match” God’s Apostle (PBUH) replied, “There are many others to be bewildered about. If you would like, I can show you another. Fear God, accept my invitation.”

Rukana asked, “What is it, this bewildering thing?”

Rukana asked, “What is it, this bewildering thing?”

“Let me call this gum tree here. You’ll see that it’ll come to me.”

Rukana replied, “Alright, call it to come forth.”

God’s Apostle (PBUH) commanded the gum tree, “By courtesy of God, come to me!” in front of the unruly polytheist.

The gum tree adhered to the order; it cleaved the ground as it came forth and stood before the Master of the Universe (PBUH.)

Rukana’s heart was still closed although his eyes were wide open. He continued to stubbornly disbelieve and said, “Honestly, I have never seen a spell as big as the one I have seen today in my entire life.” Afterwards, he requested that our Holy Prophet (PBUH) command the gum tree to go back to its spot.

The Holy Prophet (PBUH) ordered, “By courtesy of God, go back.” The tree immediately went back to its spot.

Afterwards, our Holy Prophet (PBUH) again invited Rukana to become a Muslim. However, he persisted disbelieving and did not accept the invitation. Upon this, the last words of God’s Apostle (PBUH) were:

“Shame on you!”

Rukana returned amongst the community in a state of amazement and bewilderment and after he explained what he had seen, he said, “O Sons of Abd Manaf, you can cast a spell upon the entire world with your clansman. By God, I have never seen a more skilled magician than him.” (6)

Those who continued to be stubborn in not accepting the truth, despite everything, always tried belittling Islam with accusations so as to comfort themselves. However, they only belittled themselves each time.

According to a narration, Rukana became a Muslim around the time of the conquest of Mecca. (7)

Yes, as it can be seen in the example, the trees knew our Holy Prophet (PBUH); they testified to his prophethood and listened to his commands.

In that case, would those who call themselves human yet do not recognize our Holy Prophet (PBUH) as God’s Apostle and do not testify to him not hold less importance and worth than a dry tree and be deserving of hellfire?

Death of the Male Children of the Prophet

Sad events followed the happiness that came with the lifting of the boycott. The first chain of a series of saddening events was the death of our Holy Prophet’s four-year old son, Qasim.

Our Holy Prophet’s (PBUH) heart, which was a fountain of compassion, was greatly saddened by his oldest son’s death. As he was walking to his beloved child’s funeral in a deep woeful state, he said to the Kuaykian Mountain that stood upright before him, “O Mountain! If what has befallen upon me had befallen upon you then you would not have been able to bear it and would have crumbled.”

Another painful event occurred while our Holy Prophet was still in deep mourning over his eldest son’s death: the death of his other son, Abdullah.

The Master of the Universe (PBUH), who is the ultimate example of what it means to submit to the will of God, was unable to hold back his tears.

Hazrat Khadijah asked about her beloved children whom she had rendered to God, “Oh God’s Apostle! Where are they now?”

God’s Apostle (PBUH) answered, “They are in heaven.”

Due to these painful circumstances, our Holy Prophet’s (PBUH) heart was mournful and his eyes were continuously filled with tears. The Muslims also shared his sadness while the polytheists were elated. They did not pay any condolences nor exhibit any sense of human integrity as they tried to further upset our Holy Prophet (PBUH) in whatever way they could. Savages like As bin wail and Abu Jahl took their cruelty to a whole other level by arrogantly saying, “Muhammad is now abtar, his progeny has been cut off. He does not have any sons left to continue his lineage. When he dies, his name and fame will be forgotten.” (8)

God, Who never refrained from helping and consoling His beloved, revealed Surah al-Kawthar, which consoled our Holy Prophet (PBUH) and caused the polytheists to gag:

“Verily, We have granted you Al-Kawthar (9) (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who hates you (O Muhammad) he will be cut off.”

Yes, in reality the Abu Jahls and Abu Lahabs were the ones whose names and fame fell from grace whereas our Holy Prophet’s (PBUH) name and cause have continued to prevail for centuries and will continue to wave like a flag in the believers’ hearts till the Day of Judgment.

Abu Talib’s Death

The Muslims were immensely happy after having been rescued from this harsh boycott, which lasted three years. A common feeling of happiness spread across Mecca. However, this joy did not last long. Other painful events and tribulations occurred within a very short time.

Abu Talib fell sick and passed away during the tenth year of our Holy Prophet’s (PBUH) Prophethood. Our Holy Prophet (PBUH) was immensely saddened by the death of his beloved uncle who had embraced him at a young age, who compassionately took him under his wing and raised him, and risked all sorts of dangers in order to protect our Holy Prophet (PBUH.) At the same time, the Master of the Universe (PBUH) sincerely yearned for Abu Talib to become a Muslim so that his uncle could attain eternal happiness.

As time passed, Abu Talib’s illness had gotten worse. The polytheists noticed this and again decided to appeal to Abu Talib to surrender his nephew to them. Utba bin Abi Rabia, Shayba bin Rabia, Abu Jahl, Umayya bin Khalaf, Abu Sufyan and many others came to him and said: Oh Abu Talib, you are one of our elders. We are now worried seeing that you have fallen on your death bed. You know what has happened between us and your brother’s son. Call him and be a judge amongst us. Have him separate from us and we will separate from him. Let us not struggle with one another. Have him not interfere with our faith and we will not interfere with his.”

Abu Talib sent for our Magnificent Holy Prophet (PBUH).

God’s Apostle (PBUH) came and sat amid his uncle and those who were present.

Abu Talib addressed the Master of the Universe (PBUH), “Oh my Brother’ Son. These are the leading figures of the tribe. They came here to discuss your matter. They are going to give you what they offer to give and will take what they want to take.”

Our Holy Prophet (PBUH) answered, “Alright, my Uncle. I have one word that I want them to take and accept from me. With that one word, they can rule over all the Arabs and non-Arabs.”

Abu Talib was amazed, “only one word?”

“Yes, only one word” replied our Holy Prophet (PBUH).

Everyone was curious; what could this word be?

Abu Jahl came forth and arrogantly said, “Tell us what that one word is so we can add ten more words to it.”

The Master of the Universe (PBUH) announced the one word that everyone was so curious to hear:

“Say La ilaha illallah and throw away all the idols that you worship!”

The polytheists all clapped their hands and said, “Oh Muhammad, do you want to make all these gods just one God? We are surprised.” Afterwards, they spoke amongst themselves: “By God, this man is not going to give us what we want. Let us go, until God issues His judgment, let us firmly follow the religion of our forefathers.” (10)

God notifies us of their action in the Holy Quran as follows:

"Has he made the gods (all) into one God? Truly this is a wonderful thing!  And the leaders among them go away (impatiently), (saying) "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)! (11)

Our Holy Prophet (PBUH) Invites His Uncle to Islam

Following the discussion they had with the polytheists, Abu Talib said to our Holy Prophet (PBUH), “By God, my brother’s son, I do not see your request as being far from the truth.”

When he heard this, our Holy Prophet (PBUH) was happy and hopeful that his uncle whom he dearly loved and respected would become a Muslim, “O Uncle! Say ‘La ilaha illalah’ so I can intercede for you on the Day of Judgment.”

Unfortunately, the Uncle of the Master of the Universe (PBUH) did not provide a joyous answer:

“Oh my nephew, I swear by God that if I was not afraid of them claiming that my conversion was due to having been afflicted with dementia at an old age and of them continuously mentioning this to you and the sons of your forefathers after my departure from this world, then I would say what it is that you want me to say and would submit to you;  The Quraysh is going to think that I uttered those words because I fear death; that is why I am not going to say them.”

However, despite this, our Holy Prophet (PBUH) did not refrain from encouraging his uncle to convert to Islam. His holy heart was pounding with the fear of the frightful aftermath that his beloved uncle would face in the event that he did not convert. Therefore, he continuously said, “Oh Uncle, say La ‘ilaha illallah’ so I can intercede for you in the hereafter.”

On some other occasion, while our Holy Prophet was (PBUH) inviting Abu Talib to testify to faith, Abu Jahil and Abdullah bin Abi Umayya were present. They both said, “Oh Abu Talib! Are you going to turn away from Abdulmuttalib’s people and his religion?”

Our Holy Prophet (PBUH) did not pay attention to their words and persisted in inviting his uncle to recite the shahada (testimony of faith.) They also continued to repeat their own words in the same manner. At last, Abu Talib said (by referring to himself) “he was a follower of Abumuttalib’s faith. (12)

Despite this, our Holy Prophet’s (PBUH) holy heart was greatly distressed with the fear that his uncle, who loved him dearly, would share the same frightful fate as the polytheists who had subjected our Beloved Prophet (PBUH) to all sorts of insults and cruelty. He said, “O Uncle, know that that I will continue to ask for you to be forgiven until God takes your soul.” (13)

Eventually, Abu Talib died at the age of 87 without attaining an acceptable belief. (14)

Upon this, God revealed a verse that addressed our Holy Prophet (PBUH) and the Muslims at the same time:

“It is true thou wilt not be able to guide everyone whom thou lovest: but God guides those whom He will and He knows best those who receive guidance.” (15)

Our Holy Prophet’s (PBUH) holy and delicate heart was immensely saddened by his uncle’s death. His eyes were filled with tears and he said,

“May God forgive his sins and offer His benevolence.”

At the time of Abu Talib’s death, Hazrat Abbas was at his brother’s bedside. When Abu Talib was dying, Hazrat Abbas saw his lips moving and heard him say, “La ilaha illalllah.” He turned to our Holy Prophet (PBUH) and said, “O my Brother’s Son! By God, I heard my brother Abu Talib utter the testimony that you had wanted him to say.”

Amid his tears our Holy Prophet (PBUH) said, “I did not hear it.” (16)

We should state that Hazrat Abbas was not a Muslim, then.

At his uncle’s funeral, our Holy Prophet (PBUH), who was greatly saddened and whose heart was a trove of compassion for all of humanity, prayed for him, “May God bring you to the presence of His compassion and reward you with benevolence.” (17)

During this time a verse related to this matter was revealed, providing the Muslims with an unchangeable measure:

“It is not fitting, for the prophet and those who believe, that they should pray for forgiveness for pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.” (18)

The death of his uncle both saddened our Holy Prophet (PBUH) and caused him to think deeply. He was the one who had been our Holy Prophet’s (PBUH) guardian in the physical sense and had tried to protect his nephew from the dangers posed by the polytheists. He never refrained from safeguarding his nephew under the most difficult and harshest conditions and continued to risk facing harsh enmity from his relatives. Due to this protection, the polytheists were unable to fully interfere with our Holy Prophet’s (PBUH) work.

Now Abu Talib was gone. There was no one left to protect (visibly) our Holy Prophet (PBUH) against the polytheists’ excessive animosity and resentment. However, God continued to be His Beloved Messenger’s (PBUH) true protector without leaving the need for a material guard and protector.

The Issue of the Belief of Abu Talib

There are many views regarding Abu Talib’s faith. Scholars from among the Shia believe that he left with faith whereas most Sunni scholars say that he left without having testified. Furthermore, it can be understood from some of his poems that he would frequently praise our Holy Prophet (PBUH) and had testified to him through his heart.

After saying, “The Shiite hold the view that he had belief but most of Ahl as-Sunnah hold the view that he did not have belief”, Badiuzzaman Said Nursi explains the issue as follows: 

“But what occurs to my heart is this: Abu Talib loved most earnestly, not the Most Noble Messenger’s (Upon whom be blessings and peace) messengership, but his person and his self. That - most earnest- personal love and tenderness of his surely will not go for nothing. Yes, Abu Talib sincerely loved Almighty God’s Noble Beloved and protected and supported him; it was because of, not denial and obduracy, but feelings like shame and tribal solidarity that he did not believe in him in acceptable fashion. If due to this he goes to Hell, He may create a sort of particular Paradise for him, in reward for his good actions. Like He sometimes creates the spring during winter in some places, and for people in prison transforms by means of sleep the prison into a palace, so too He may turn a particular Hell into a sort of particular Paradise...” (19)

Hazrat Khadijah’s Death

A short while after Abu Talib’s death, about three days later, our Holy Prophet’s beloved wife, Hazrat Khadijah, passed away, at age 65, during the holy month of Ramadan.

Our Holy Prophet (PBUH) led the prayer at her funeral and while they were burying her in the Hajun graveyard, he watched the dark soil that now covered her with tears in his eyes.

These painful events that took place one after the other greatly pained and saddened our Holy Prophet (PBUH.) Hazrat Khadijah was our Holy Prophet’s (PBUH) greatest supporter and sympathizer due to her loyalty, the strength of her faith, compassion, faithfulness, submission, her heart’s tenderness, and virtue. While everyone was an enemy to him, she was the first to testify to his Prophethood. And while everyone distanced themselves from him, she opened her heart to him and had her love deeply buried in her tender heart. She was his only source of comfort during all the times he was most distressed.

Our Holy Prophet’s (PBUH) exceptional love for Hazrat Khadijah undoubtedly and greatly contributed to his immense grief. He never forgot about her after her death and would praise and speak about her with great reverence and love when the situation arose. He would help her relatives and never withheld his compassion and mercy from them, which reflected his love for her.

One day, when he heard the voice of Hazrat Khadijah’s sister, Halah, he mentioned the name of his beloved wife. Hazrat Aisha witnessed this and said, “God has given you younger and more beautiful wives.”

Our Holy Prophet (PBUH) made it obvious that he was bothered by her words and mentioned Hazrat Khadijah’s kindness and virtue.

Intending to make up for what she had said, Hazrat Aisha, who was very perceptive, said with the fullest sincerity, “O God’s Apostle! I swear by God Who has sent you as a Prophet that I will always want you to mention Khadijah’s stories from now on.” (20)

***

We learn that our mother Hazrat Aisha was jealous when our Holy Prophet (PBUH) would continue to frequently praise and mention Hazrat Khadijah with love through her own words:

"I did not feel jealous of any of the wives of the Prophet as much as I did of Khadijah though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadijah. When I sometimes said to him, "(You treat Khadijah in such a way) as if there is no woman on earth except Khadijah," he would say, "Khadijah was such-and-such a woman, and from her I had children." (21)

When our Holy Prophet (PBUH) frequented Hira, our mother Hazrat Khadijah would take food to him.

One day Hazrat Jabrail came and said, “O God’s Apostle! The one who comes directly to you from afar is Khadijah. She is carrying a container that holds food. When she comes to you greet her on behalf of her Lord and me! Tell her that a castle in heaven has been made from pearls to be given to her and that it possesses no work and commotion.” (22)

***

Hazrat Ali heard our Holy Prophet (PBUH) say: “Maryam, the daughter of Imran, was the best woman of her time. The best woman in my ummah (community) is Khadijah.” (23)

[1] Ibn Hisham, Sirah, V. 2, p. 32.

[2] Ibn Hisham, Sirah, V. 1, p. 196; Ibn Sa’d, Tabaqat, V. 4, p. 208-209, Tirmidhi, Sunan, V. 2, p. 232.

[3] Abasa, 1-12.

[4] M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 7, p. 5576.

[5] Ibn Sa’d, ibid, V. 4, p. 209; Ibn Kathir, Tafsir, V. 4, p. 470-471; M. Hamdi Yazır, Tefsir, V. 7, p. 5571.

[6] Ibn Hisham, Sirah, V. 2, p. 31; Balazuri, Ansab, V. 1, p. 155; Ibn Hajar, al-Isaba, V. 1, p. 506.

[7] Ibn Abdi’l-Barr, al-Istiab, V. 1, p. 515.

[8] Ibn Hisham, Sirah, V. 2, p. 34; Ibn Sa’d, Tabaqat, V. 1, p. 133.

[9] The “Kawthar” is a pool in heaven. Our Holy Prophet’s ummah (community of believers) will come and drink from it. However, it also means a lot of good deeds, including “prophethood,” “Sharia,” and “the Quran.” The word “Kawthar” means many good deeds. Knowledge and good deeds are deemed honorable in both worlds.

 According to one of his hadiths, our Holy Prophet (PBUH) said,

“It is a river in heaven which my Lord has promised me. It holds many good deeds. Its water tastes of honey and is whiter than milk, colder than snow, and softer than cream. Its two sides are of emerald. Its cups are made from silver. The one who drinks from it will not feel thirst.”

According to some scholars, the word“Kawthar” signifies our Holy Prophet’s (PBUH) children, followers, the scholars from his ummah, or the Holy Quran.  (See: Hasan B. Çantay, Kur'ân-ı Hakim ve Meâl-i Kerîm: 3/1226.)

[10] Ibn Hisham, Sirah, V. 2, p. 57; Ibn Sa’d, Tabaqat, V. 1, p. 211-212.

[11] Sad, 5-6.

[12] Bukhari, Sahih, V. 2, p. 326; Tabari, Tarikh, V. 2, p. 219-220.

[13] Bukhari, ibid, V. 2, p. 326; Tabari, ibid, V. 2, p. 219-220.

[14] Ibn Hisham, ibid, V. 1, p. 60.

[15] al-Qasas, 56.

[16] Ibn Hisham, ibid, V. 1, p. 59.

[17] Suhayli, Rawdu’l-Unf, V. 1, p. 260.

[18] at-Tawba, 113.

[19] Badiuzzaman Said Nursi, Mektûbat, p. 398-399.

[20] Bukhari, Sahih, V. 2, p. 315; Muslim, Sahih, V. 7, p. 138; Ahmad Ibn Hanbal, Musnad, V. 2, p. 58.

[21] Bukhari, Sahih, V. 2, p. 315; Muslim, Sahih, V. 7, p. 138; Tirmidhi, Sunan, V. 5, p. 702.

[22] Muslim, Sahih, V. 4, p. 1887.

[23] Muslim, Sahih, V. 4, p. 1886; Tirmidhi, Sunan, V. 5, p. 702-703.

Due to the deplorable incidents that took place one after the other and due to the sorrow and pain they caused, the Messenger of God named the tenth year of the prophethood as “Sanatu’l-Huzun [Year of Sorrow]”

The polytheists escalate their torture and insults

While our Holy Prophet (PBUH) and the Muslims were grieving Abu Talib’s death, the polytheists were very happy. The chief of the Sons of Hashim was no longer there to support our Holy Prophet (PBUH.) They saw this as an opportunity to give rise to their insults and cruelty.

One day, when our Holy Prophet (PBUH) was walking on the road, one of the polytheists threw dust and dirt at him. The Master of the Universe (PBUH) did not respond and returned to his home. Hazrat Fatimah could not hold back her tears when cleaning her father. Her heart was already shattered by the loss of her mother and seeing her father in this condition only made matters more difficult. It was as if those tears were falling straight from her heart and soul as opposed to her eyes.

Our Holy Prophet (PBUH), the most compassionate in all of creation, was once again able to gather his composure amid this unbearable scene. He once again put his fullest trust in and turned to his Lord; he wiped his beloved child’s tears with his holy hands and said, “My daughter, do not cry, God will protect your father.” He added thoughtfully, “the polytheists had not dared to insult and inflict this kind of cruelty upon me until Abu Talib’s death.” (1)

In this period, the cruelty and insults posed by the polytheists had left the bounds of humanity to such an extent that it agitated Abu Lahab, one of Islam’s greatest enemies, and caused him to say he would support our Holy Prophet (PBUH) if the situation continued in this manner.

Upon Abu Lahab’s words the polytheists left our Holy Prophet (PBUH) alone for a period of time. Nevertheless, the superficial patronage that stemmed from Abu Lahab’s feelings of kinship did not last long. His tolerance and “partisanship” for his nephew dissolved in the face of the invitation that our Holy Prophet (PBUH) extended to the community, summoning all to come to God. He not only declared that he had renounced his patronage but also allowed the torture to resume with the same severity. He continued with his enmity for the rest of his life.

[1] Tabari, Tarikh, V. 2, p. 229.

Eastern Rome and Persia (modern day Iran) were the two largest powers during the time in which the Messenger of God (PBUH) was sent.

In 613 AD, these two neighbors and rival countries entered into a bloody battle. Khusraw II ruled Iran and Heracles ruled the Eastern Roman Empire.

The Persian armies followed the Roman powers until they drove them into water and captured every holy city in Syria. During 614 AD, they invaded all of Palestine and Jerusalem. During this invasion, all churches and religious buildings were destroyed and ruined. The 26,000 Jews that joined ranks with the Persians killed more than 60,000 Christians. The palace of the Persian King was adorned with the skulls of the dead people which amounted to 30,000!

This hurricane of an invasion did not end here. It had swept into Egypt as well. In 616 AD, they reached Alexandria after having occupied the Nile River and invaded all of Anatolia; they had even come to the shores of the Bosporus. They were seen across Constantinople (Istanbul), the capital of the Eastern Roman Empire. In this way, they had captured Iraq, Syria, Palestine, Egypt, and Anatolia.

In 616, the Eastern Roman Empire was ultimately destroyed.

The Romans were from among the People of the Book; in other words, they were Christians whereas the Persians were fire-worshippers who did not follow any holy books and did not believe in the afterlife.

When this news reached Mecca, the polytheists were happy while the Muslims were saddened.

The polytheists used this incident as a means to disturb the Muslims, “You and the Christians are the People of the Book. We and the Iranians are illiterate. Our Iranian brothers have prevailed over your Roman siblings. We would defeat you if we entered into battle with you.”

Thereupon, God sent down Surah ar-Room, which would be considered as one of our Holy Prophet’s (PBUH) miracles, and relieved the Muslims from sadness: “Alif Lam Mim. The Roman Empire has been defeated― In a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious. Within a few years. With God is the Decision, in the Past and in the Future: on that Day shall the Believers rejoice― With the help of God. He helps whom He will, and He is Exalted in Might, Most Merciful. (It is) the promise of God. Never does God depart from His promise: but most men understand not.” (Surah ar-Room: 30/1-6) (1)

When these verses were revealed, the Roman Empire was in such devastation that its government had been dissolved due to the number of rebellions that took place; its army had been dispersed; and its treasury was emptied; Emperor Heracles was even planning to abandon Istanbul and escape to Carthage. In their drunken state of victory, the Persian commanders made the following demand:

That the Emperor would give the Persians everything they wanted! This included a thousand loads of gold, a thousand loads of silver, a thousand loads of silk, a thousand horses, and a thousand women.

The Roman Empire accepted these burdensome and vile conditions and sent deputies to sign this agreement. When these deputies went to Persia, King Khusraw haughtily said, “This is not enough! Emperor Heracles must come to me in chains and worship fire and the sun in place of his God.”

It was unfeasible to imagine that the Romans could revive within a couple of years and succeed again after such a great turmoil. The above Quranic verses informed our Holy Prophet (PBUH) that the Romans would triumph again within a few years.

Hazrat Abu Bakr and Ubayy bin Khalaf

As soon as Hazrat Abu Bakr heard these verses from our Holy Prophet (PBUH), he recited them loudly on one side of Mecca. Afterwards, he said to the delighted polytheists, “The Romans will certainly prevail over the Persians in a few years.”

The polytheists were puzzled. How could the aforementioned empire, which was in such a disastrous state and which had completely fallen from grace, revive and prevail over the Persians!?

Ubayy bin Khalaf was one of those who could not fathom the possibility of this situation; he said, “You are lying. Come on; choose a time-frame so that I can bet against you.”

Hazrat Abu Bakr accepted. They betted ten camels and agreed on three years. (2)

Hazrat Abu Bakr came and informed our Holy Prophet (PBUH) about the situation. Our Holy Prophet (PBUH) said, “what is meant by bid’a (a few) in the verse is from three to nine.” Increase the number of camels and extend the length of time.”

Upon this, Hazrat Abu Bakr left and encountered Ubayy. Ubayy said, “You must be regretful.”

Hazrat Abu Bakr said, “No. Come on; let us increase the amount of our bet and extend the length of time. Let us say nine years and agree upon 100 camels.”

Ubayy accepted, “Come on, let us do it”, he said.

Hazrat Abu Bakr about to Leave Makkah

During the period in which Hazrat Abu Bakr was planning to leave Mecca, Ubayy bin Khalaf got a hold of him and said, “I am worried that when I win the bet that you will not pay off the camels as you will be gone from Mecca. Show me a warrantor.”

Hazrat Abu Bakr showed his son Abdurrahman as his warrantor.

When Ubayy bin Khalaf wanted to participate in the Battle of Uhud, Abdurrahman went to him and said, “By God, I will not release you until you show me a warrantor.”

Ubayy bin Khalaf showed a warrantor and then set off to fight in the Battle of Uhud.

Ubayy bin Khalaf died from a wound that he received from the strike of our Holy Prophet’s (PBUH) sword.

Nine years after their defeat, the Romans greatly defeated the Persians with an unexpected and unsuspected attack.

The Muslims were very happy upon hearing this whereas the polytheists were immensely upset.

Hazrat Abu Bakr took the hundred camels from Ubayy bin Khalaf’s warrantor and inheritors and brought them to our Holy Prophet (PBUH). “Gave them away as charity”, ordered the Master of the Universe (PBUH).

Upon the realization of this incident, which was foretold in the Holy Quran and was considered as one of our Holy Prophet’s (PBUH) miracles, some of the polytheists became Muslims. (3)

[1] ar-Rum, 1-6.

[2] The divine decree that prohibited gambling had not been sent down to the Prophet yet.

[3] Tirmidhi, Sunan, V. 12, p. 66-71; Tabari, Tarikh, V. 2, p. 141-142; M. Hamdi Yazır, Hak Dini Kur’an Dili, V. 5, p. 3795-3800.

7th Year of the prophethood (Year 616)

The king of Abyssinia welcomed the first procession of Muslims in a very fine manner. The Muslims finally had the opportunity to freely worship in a state of peace.

When the Master of the Universe (PBUH) heard this, he suggested that the remaining Muslims in Mecca emigrate as well.

The second procession that set off headed by Hazrat Jafar, the son of our Holy Prophet’s uncle, Abu Talib, was much more crowded than the first one. A group of 92 people, ten of them being women, left Mecca for Abyssinia for the purpose of safeguarding their faith and being able to worship in peace.

While the Muslims emigrated, our Holy Prophet (PBUH) remained in Mecca despite everything. He continued to stand up against the torture and persecution that were continuously committed by the polytheists. He pursued his holy and sublime duty under God’s protection and grace. (1)

Polytheists in search of Muhajirs!

The polytheists of Quraysh panicked when the Muslims migrated to Abyssinia in succession. They did not intend to stop following the Muslims who were living abroad. They worried about the spread of Islam in these kinds of countries and about this glorious faith coming to a state in which it would be insurmountable. Nevertheless, for as long as the Muslims were under the asylum of the King of Abyssinia, it would be much easier for Arabia to be under Islam’s bosom. In this way, the barriers they attempted to place before Islam would be razed to the ground.

The dissatisfied and worried polytheists spoke among themselves and decided to request from the King of Abyssinia that he return the Muslims who had migrated. (2)

They assigned Amr bin As and Abdullah bin Abi Rabia as their envoys. Their plan was this:

They were going to take valuable gifts to Najashi (the King of Abyssinia) and the other leading figures. The gifts would first be given to the government officials and the polytheists’ wishes would be presented. Afterwards, they would present their gift to the King.

Their purpose behind their plan was this:

By presenting their gifts to the government officials first, they would receive support from the government officials; thus, no chance would be given to the King to talk to the Muslim refugees.

When the envoys went to Abyssinia, they applied their plan.

As they presented their gifts to the government officials, they said:

“Some members of our youth have separated from the path of their forefathers. They have not converted to your faith; they have emerged with a brand new religion. Currently, they are under the sanctuary of your King. We were sent by our tribe to request their return. When we convey our wish to the King, help us by not allowing a chance for the King to speak with the Muslims. Support us in the matter of their surrendering and say: “They obviously know more about and are better acquainted with those who are from among them. They can see their faults better than anyone else.”

The courtiers were deceived by the valuable gifts and promised to support the polytheists.

The envoys went to the presence of the King and expressed their wish:

“O, King! These people, who have left us and have ruined our working order, have come here to damage your religion, country, and society. We came to warn you regarding this matter. They do not recognize Jesus, the Son of Mary, as God’s son. They do not bow down before you when they are in your presence. Return them to us and we will deal with them.” (3)

As is seen, the envoys expressed their wish in a very sly manner. They knew the King was a Christian and for that reason, they tried to win the King over through this point by saying, “They do not recognize Jesus, the Son of Mary, as God’s son” so that he would be angered.

The courtiers supported what the emissaries said in accordance with plan: “O King, they speak the truth. Of course, they are better acquainted and know them better than anyone else. They can see what faults they have more clearly. Let us surrender the Muslims to them so that they can take them back to their own homeland and tribe.”

While the government officials were sanguinely expecting the King to say, “yes” to their request, Najashi angrily said, “By God, no. I will not surrender those who are helpless, who have settled in my country, and have preferred me to others. I will not make my decision without first talking to them. If the matter is as the envoys say it is, then, I will surrender them and have them return to their homeland. If it is just the opposite, then I will protect and look after them in the best manner.” (4)

Later, Najashi invited the Muslims to come by sending an inviter. The refugees chose Hazrat Jafar as their representative and went to the palace all together.

The priests that Najashi had invited were inside along with the representatives of the Quraysh.

Hazrat Jafar greeted Najashi when he went amid his presence; however, he did not prostrate before him.

When the courtiers asked Hazrat Jafar, “Why did you not bow down before the King?” he answered,

“We only bow before God.”

“Why?” they asked again.

“God has sent His Messenger to us and His Messenger has prohibited us from bowing down before anyone other than God.”

Upon this, the representatives said, “O King, had we not explained their condition to you?”

Najashi turned to the Muslims and asked, “Why did you come to my country? What state are you in? You are not merchants and you do not seem to want anything. In that case, why did you come to my country? What kind of state is your Prophet in? Explain me why you do not greet me like your countrymen do.”

Before answering these questions, Hazrat Jafar said, “O King, I am going to say three things. If I speak the truth, then affirm what I say; and if I lie, then disaffirm my words. Firstly, command one of these representatives to speak and the other to remain silent!”

Amr bin As was the representative who chose to speak. Upon this, Hazrat Jafar addressed Najashi, “Ask this man if we are slaves who are to be returned to our masters?”

Najashi asked, “O Amr, are they slaves?”

Amr replied, “No, they are dignified free men.”

This time, Hazrat Jafar said, “Ask this man whether we have shed anyone’s blood unjustly and if we are to be given back to those whose blood we have shed?”

“O Amr, have they shed anyone’s blood unjustly?” asked Najashi.

Amr responded, “No, they have not shed a single drop of blood.”

Hazrat Jafar turned towards Najashi once more, “Have we taken goods from the community unjustly, do we have any goods that we are obliged to pay for?”

Najashi said, “O Amr, if these poor men have any debt amounting to one qantar (about 50 kg) of gold then I will pay it off.”

Amr replied, “No, they do not have a carat’s worth of debt!”

Upon this, Najashi asked, “In that case, what do you want from these men?”

Amr responded, “We used to follow the same religion. They left our faith and have submitted to Muhammad’s religion.”

This time Najashi turned to Hazrat Jafar and asked, “Why did you leave a thing that you were committed to for another? Considering that you have separated from the religion of your tribe and do not follow my religion or that of another people’s, what is this religion that you have joined?”

Hazrat Jafar deemed it more suitable to start explaining from the beginning, “O King, we were an ignorant people. We used to worship idols and eat carrion. We used to commit any kind of wrong deed that comes to the mind. We would break off ties with our parents and relatives, harm our neighbors, and oppress the weak. While we were in this state, God sent us a Prophet from among ourselves. A prophet whose progeny, integrity, trustworthiness, honor, and purity we knew of. He called us to believe in the existence and oneness of God, to worship Him, and to abandon the idols that both we and our forefathers worshipped. He commanded us to be forthright, to deliver all that has been entrusted to us to their rightful places, to protect the rights of our relatives, to get along with our neighbors, and to avoid sins and bloodshed. He prohibited us from fornication, lies, encroaching upon the rights of orphans, and slandering honorable women. We have testified to him and his cause. We have submitted to what he brings from God and makes known to us. For that reason, our tribe has treated us like an enemy and has tortured us. They inflicted all kinds of torture and persecution to dissuade us from our religion, hinder us from worshipping God, and to make us worship their idols. Due to all of these reasons, we abandoned our homeland and homes and came to your country. We sought shelter from you and preferred you to others. We hope not to face torture and injustice in your presence.” (5)

Afterwards, Hazrat Jafar responded to the King’s question as to why he did not bow down before him:

“When it comes to the matter of greeting you, we have greeted you with the greeting of God’s Apostle. We always greet one another in this manner. We learned from our Prophet (PBUH) that those who will enter Paradise will greet one another in this fashion. For that reason, we have greeted you in this way. When it comes to the matter of prostration, we prostrate before God and we take refuge in God from bowing down before anyone else.” (6)

Hazrat Jafar’s words had a very deep impact on Najashi. The polytheists just stood there in silence.

After thinking for some time, Najashi turned to Hazrat Jafar and said, “Do you have anything with you with regards to what you have mentioned?”

“Yes, we do” replied Hazrat Jafar and he followed by reciting the first portion of Surah Maryam: Kaf. Ha. Ya. `Ayn. Sad. (This is) a recital of the Mercy of thy Lord to His Servant Zakariya. Behold! He cried to his Lord in secret. Praying: "O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest O my Lord, in my prayer to Thee!” (7)

The verses that follow explain how Hazrat Maryam became pregnant to Hazrat Isa (Jesus), how Hazrat Isa came into this world, one of his miracles in which he spoke in his cradle, and how he was sent as a Prophet by God.

The verses that were read had enough influence over Najashi’s inner world to cause tears to fall from his eyes. In fact, his falling tears ended up soaking his beard. The priests who were present could not help crying, either.

After Najashi’s spirit, which had been affected by the spiritual charm of the Holy Quran, soothed, he said, “By God, this is a Light that emanates from the same lamp with which Moses and Jesus came.” (8)

After making this truthful confession, he turned to the polytheists, “By God, I will not submit them to you nor will I think badly about them in anyway.” (9)

The representatives did not have any choice in the face of Najashi’s unexpected decision but to leave the palace in a state of disappointment.

Despite this, the representatives, Amr bin As in particular, said they were not going to give up and decided to apply new tactics.

The next day, he came to Najashi’s presence and explained that the Muslims had said strange things about Hazrat Isa.

The King once again deemed it suitable to talk to the Muslims and invited them to his presence. He asked Hazrat Jafar, “What do you think of Hazrat Isa?”

Thus he replied:

“We say whatever our Prophet (PBUH) has brought from God and made known to us regarding Hazrat Isa. He is a servant of God, a Messenger, and a soul that God has sent. He is one of God’s words given to Mary, a virtuous virgin who renounced men (meaning that he was born through God’s command, “Kun.”)The glory and state of Jesus, the Son of Mary, consists of this.” (10)

The knowledge the Muslims had on Hazrat Isa made Najashi very happy. He took a stick in his hands, drew a line on the ground, and said, “The difference between your religion and ours is as much as this line. Besides, we do not view the matter any differently than what you say.” (11)

The deputies were left bitterly disappointed as they had been expecting Najashi to retract his asylum.

Najashi turned to the Muslims and said, “I congratulate you and the individual whom you follow for he is God’s Messenger. Besides, we had read about his qualities in the Bible. Mary’s son, Jesus, had also given good tidings about this Messenger to humanity. I swear to God that if he was found in my country that I would carry his shoes and wash his feet.” (12)

After his words that accepted the prophethood of Hazrat Muhammad (pbuh), the Negus, who saw and understood the truth, stated the following about his attitude toward Muslims from then on as follows: 

“Go! Live peacefully and safely in the area of my country that remains untouched and is secure from invasion. Whoever harms you will be perished. (He repeated this three times.) Even if I knew that I could attain a mountain’s worth of gold for hurting the feelings of one of you, I still would not make such an attempt.” (13)

The deputies did not have any other choice but to return to Mecca after Najashi’s decisive and conclusive words. In fact, the King even returned the gifts they had brought.

When the polytheists of the Quraysh heard this, they were greatly distressed. It could be considered that their fears came true!

Muhajirs Return to Makkah

Despite the fact that Muslims were saved from the persecution and torture of the polytheists and attained the opportunity to freely fulfill their religious duties, they were still living in a foreign place that was far from their motherland in which they were born and raised. This situation saddened them.

About three months after the last procession, they received news that a few of the leading figures from the Quraysh had become Muslims. The conversion of the leading figures meant that the polytheists had submitted to Islam as a whole.

Upon hearing the news, with the assumption that Mecca was no longer a place in which they would be persecuted and insulted, a procession of 39 individuals, six of them being women, set off to return to their motherland. However, when they neared Mecca, they learned that this news was groundless. However, turning back would be very difficult.

In order to enter Mecca, they would have to be under the protection of their polytheist relatives and friends or they would have to ensure that no one could see them. Openly entering the city meant being submitted to the hands of the merciless enemy. Taking this into consideration, some of them preferred being under the sanctuary of their relatives and friends temporarily whereas some others entered the city in secrecy without the need to seek refuge.

Some of them returned to Abyssinia and remained there until the other Muslims migrated to Madina. Some joined the Muslims in Madina after the Hijra while the other Muslims remained in Abyssinia for a long period of time.

Those who returned to Mecca did not leave Mecca until the Hijra to Madina occurred; their faithful hearts shielded them, and helped them zealously persevere with the polytheists’ persecution and torture. (14)

[1] Ibn Hisham, Sirah, V. 1, p. 345-346; Ibn Sa’d, Tabaqat, V. 1, p. 207; Tabari, Tarikh, V. 2, p. 222.

[2] Ibn Hisham, ibid, V. 1, p. 356; Tabari, Tarikh, V. 2. p. 225.

[3] Ibn Hisham, ibid, V. 1, p. 358.

[4] Ibn Hisham, ibid, V. 1, p. 359.

[5] Ibn Hisham, ibid, V. 1, p. 359-360; Ibn Kathir, Sirah, V. 2, p. 20-21.

[6] Ibn Kathir, ibid, V. 2, p. 19.

[7] Maryam, 1-4.

[8] Ibn Hisham, ibid, V. 1, p. 360; Ibn Kathir, Sirah, V. 2, p. 21.

[9] Ibn Hisham, ibid, V. 1, 360; Ibn Kathir, ibid, V. 2, p. 21.

[10] Ibn Hisham, ibid, V. 1, p. 261.

[11] Ibn Hisham, ibid, V. 1, p. 261.

[12] Isfahani, Dalail, p. 207; Insanu’l-Uyun, V. 1, p. 341.

[13] Ibn Kathir, ibid, V. 2, p. 22.

[14] Ibn Hisham, Sirah, V. 2, p. 3; Ibn Sa’d, Tabaqat, V. 1, p. 207.

Despite the fact that polytheists witnessed all sorts of miracles that confirmed our Holy Prophet’s (PBUH) cause, they continued their denial and stubbornness; they did not accept his truth. They were only deceiving themselves and other people by desiring to find faults with and belittling every miracle they saw as well as attempting to make these miracles seem small and simple. From time to time, they would make seemingly impossible requests, with the intention of troubling our Holy Prophet (PBUH).They would say, “If you truly are an appointed prophet of God, then do this-and-this and show this-and-that so that we can see.”

Their intention was not to testify to truth when making these requests; it was to cause difficulty for our Holy Prophet (PBUH). Nonetheless, God never left His Beloved Messenger (PBUH) in a quandary and never ceased protecting and assisting him.

One day, a group from among the leading figures that included Abu Jahl and Walid bin Mughira came to our Holy Prophet (PBUH) and said, “If you truly are a Prophet that has been appointed by God, then split the moon in half. Let it be in such a way that one half will appear over the Mount Abu Qubais and the other half will be seen over Mount Quayqan.”

“If I am able to do this then will you become Muslims?” asked our Holy Prophet (PBUH) to which they replied, “Yes we will.”

It is a prophet’s duty to request to show a miracle in order to prove the truth and justness of his cause whereas God is the One Who creates this miracle.

It was a full moon, meaning that it was on the 14th night, when the moon is in its most beautiful state.

The Master of the Universe (PBUH), who acted in accordance with the will and orders of God, pointed towards the moon with his index finger.

This prophetic indication sufficed to split the moon in half in such a way that one half stood over Mount Abu Qubais and the other half was seen over Mount Quayqan just as the polytheists had wanted.

Our Holy Prophet (PBUH) shouted, “Bear witness! Bear witness!” to the crowd that was present. (1)

The polytheists did not forgo their stubbornness in the face of such a conspicuous miracle. They further tried to deceive and comfort themselves by making a groundless misinterpretation, “This is one of the spells of Abu Kabsha’s Son.” (2) Of course, they could not deny an incident that happened right before their eyes. Since they were unable to deny it, they were obliged to say that it was a “spell”!

Those Who Came From the Surroundings Reported the Same Circumstance

The polytheists, who called one of our Holy Prophet’s (PBUH) conspicuous miracles a spell so as to disaffirm his cause, spoke with one another:

“If Muhammad cast a spell, then it could not have covered the entire world! Let us ask the wayfarers who came from the surrounding areas if they saw what we saw.” (3)

They asked those who came from the surrounding areas. They admitted that they had seen same thing.

Despite all this, the polytheists whose souls and hearts had decayed from the filth of disbelief did not believe although they had promised to become believers. They did not go to the source of eternal happiness and instead said,

“Abu Talib’s orphan affected the sky with his spell!” (4)

Upon the denial of this bright miracle of the Prophet by the polytheists, God Almighty stated that it took place and that they insisted on being unbelievers and liars as follows: 

“The hour (of Judgment) is nigh, and the moon is cleft asunder. But if they see a Sign, they turn away, and say:

"This is (but) transient magic."

“They reject (the warning) and follow their (own) lusts but every matter has its appointed time.” (5)

[1] Muslim, Sahih, V. 8, p. 132; Tirmidhi, Sunan, V. 5, p. 397; Ahmad Ibn Hanbal, Musnad, V. 1, p. 447.

[2] Ibn Kathir, Tafsir, V. 4, p. 262.

[3] Tirmidhi, ibid, V. 5, p. 398; Qadi Iyad, ash-Shifa, V. 1, p. 238; Ibn Kathir, Tefsir, V. 4, p. 262.

[4] Qadi Iyad, ibid, V. 1, p. 238.

[5] al-Qamar, 1-3.

(6th Year of the Prophethood, month of Dhulhijjah / 616)

The joining of Hazrat Hamzah, an incomparable hero, to the ranks of Muslims and the immigration of a group of Muslims to Abyssinia caused the polytheists of Quraysh to become lost in deep thought. A great worry and fear started to consume their lives.

They all had the same decision set in their minds: to solve the matter regarding Abu Talib’s orphan, Muhammad, once and for all.

The Quraysh organized their talks on this matter at Daru’n Nadwa. After their fiery and intense discussions, Abu Jahl’s proposal was accepted: “to annihilate Muhammad’s body.”

Who could dare to attempt such a fearsome murder? A possible vendetta administered by the Sons of Hashim was also a point of matter to be considered.

Some were even making bold promises. For example, Abu Jahl promised, “Whoever kills Muhammad will receive 100 red and black camels, this much gold, this much silver, etc from me.”

Nobody could find the courage to commit this appalling deed. However, there was someone from among them who did; he was tall, had an imposing build, and never bowed before anyone, He came forward and said, “I will do it.”

At one moment, all eyes turned towards this fearless man, who had come forth. They saw that he was Umar, the Son of Hattab. The Qurayshis were confident that Umar was more than capable; thus, they all said, “Yes, only you can do this. Let us see what you can do!” in unison.

Umar was fixed in his decision: he was going to go straight to Darul Arqam, find our Holy Prophet (PBUH), and execute his decision.

After Umar looked around in a furious manner with his eyes that had become bloodshot red, he went directly towards the Kaaba and circumambulated it. Afterwards, he walked towards Darul Arqam with deep feelings of animosity and aggression.

It was very obvious that he was on a mission to fulfill some goal. On his way, he encountered Hazrat Nuaym bin Abdullah, a relative who had become Muslim but concealed his faith. Hazrati Nuaym could not help asking questions when he noticed the apparent change seen in Hazrat Umar’s attitude: “Where are you going, O Umar?”

Hazrat Umar replied without showing any need to conceal his purpose, “I’m going to eliminate Muhammad, the one who has instilled disunity among the Quraysh!”

Hazrat Nuaym went cold all over upon hearing this dreadful decision and looked for ways to dissuade him from this idea. “By God, you are embarking on a very difficult affair. Muhammad’s companions never leave his side for the slightest moment. It is very difficult to find a way. Let us say that you were able to find a way and killed him. Do you think that the Sons of Abd al-Manaf would allow you to roam freely on the face of the Earth?”

Umar looked at his addressee sternly and asked “Or are you on his side as well?”

However, he received an unexpected answer: “O Umar, forget about me; return to your family and community. Your brother-in-law and uncle’s son, Said bin Zayd and his wife, your sister, Fatima, have submitted to Muhammad’s religion. Go and deal with them first!”

Hazrat Umar was bewildered and worried. He did not want to believe what he had heard. In fact, it looked as if he did not even find the need to investigate. However, he could not overcome the doubts that filled him; he changed his mind halfway down the road and went straight towards his sister’s home.

In the meantime, the altruistic Companion, Habbab bin Arat, was reciting the chapter Taha, which had just been revealed, to Hazrat Said and Hazrat Fatima.

Hazrart Umar heard this sounds when he neared his sister’s home. He furiously knocked on the door once or twice. When no one opened the door, he pushed against the door with his shoulder and rushed into the house with rage.

Hazrat Fatima had understood that the one furiously knocking on her door was her brother Umar; thus, she put away the pages of the Quran while Hazrat Habbab hid in a corner.

Hazrat Umar asked in a tone filled with much displeasure, “What was it that you were reading?”

When his brother-in-law replied with nervousness and worry, “It was nothing, we were just talking among ourselves”, Hazrat Umar’s anger and rage increased thoroughly. He held his brother-in-law, who innocently stood there, by his neck and said, “So that means what I have heard is true; you also converted to Muhammad’s religion, didn’t you?” as he hurled him to the ground. Hazrat Fatima attempted to save her husband. She also found herself on the ground after receiving a harsh punch. Hazrat Fatima understood that there was no point in concealing her faith any longer. She rose to her foot and shouted, “Do whatever you can, Umar! My husband and I are now Muslims. We have testified to God and His Messenger (PBUH).” She followed by reciting the Kalima  ash-Shahada, the affirmation of faith, and the room instantly rang with the magnificence of this oath.

It was an exemplary and heartbreaking sight. How could someone cruelly hit his sister and leave her drenched in blood for saying, “My Lord is God”? What hardened heart would not soften and what conscience would not come to reason in the sight of a person who continues shouting her cause despite being in a welter of blood?

Umar was suddenly taken aback. He felt as if his heart was fluctuating. He could not stand on his feet any longer; thus, he sat down. After thinking deeply for some time, he said, “Bring me what you were reading so that I can see what Muhammad says.”

At first, Hazrat Fatima was hesitant. She was afraid that her brother would attempt to defame the pages of the Holy Quran. However, Umar ceased her worries by saying, “Do not be afraid.”

Yet, she could only give the pages of the Quran to those who were purified and because Umar was still an adherent of polytheism, he was not considered to be spiritually clean.

Therefore, Hazrat Fatima said, “My Brother, you are not considered to be clean because you are an adherent of a faith that associates partners to God. Only those who are clean can touch it. Rise and wash yourself.”

Hazrat Umar rose and bathed himself by performing a full ablution (ghsul) over his body. Upon this, Hazrat Fatima took the pages of the Quran with the utmost respect and handed them to him.

Hazrat Umar was a scribe; therefore, he knew how to read and write (not many people during his time had these skills.) He began reading the page he held in his hands from the beginning to its end:

“Ta Ha. We have not sent down the Qur'ân unto you (O Muhammad SAW) to cause you distress, But only as a Reminder to those who fear (Allâh). A revelation from Him Who created the earth and the heavens on high.” (1)

Hazrat Umar both read and reflected upon these verses. He was baffled in the face of the timeless and literary eloquence of the Holy Quran. It was as if he was not the same Umar, who had firmly grasped the handle of his sword, intending to kill our Holy Prophet (PBUH). The insensitivity in his heart and the anger seen on his face had both disappeared. His eyes that had been bloodshot were now gleaming with light. His inner being was smiling along with his face. When he read the verse, ” "Verily I am God: there is no god but I: so serve thou Me, (only) and establish regular prayer for celebrating My praise” (2) of the chapter, he shouted: “This is such a beautiful, honorable, and sublime remark! No remark can be sweeter and more beautiful than this!”

This expression was proof that his heart had attained both guidance and luminance.

Hazrat Habbab, who had heard Hazrat Umar’s words, came out from his hiding spot and said, “Glad tidings, O Umar. I hope the prayer that God’s Apostle (PBUH) made on your behalf will come true. Last night he prayed, “My Lord, strengthen Islam through either Abu’l-Hakam bin Hisham (Abu Jahl) or Umar bin Hattab.”

Umar bin Hattab and Abu’l-Hakem Amr bin Hisham (Abu Jahl): One of them (Abu Jahl) had proposed for the Master of the Universe (PBUH) to be murdered since that would have been the only way through which the Islamic cause could be hindered, whereas the other, Hazrat Umar, had accepted this proposal and rose to carry out this decision.

The negative perceptions that Hazrat Umar had previously held about Islam and our Holy Prophet (PBUH) had now completely shifted. He wanted to go to our Holy Prophet’s (PBUH) presence and feel the warm embrace of his light as soon as possible. He asked, “Where is God’s Apostle?”

When he learned that our Holy Prophet (PBUH) was at Darul-Arqam, the outskirts of Mount Safa, he immediately set off on his way with Hazrat Habbab.

A watchman informed our Holy Prophet (PBUH) that Hazrat Umar had come with a sword on his waist. An air of worry and nervousness beset upon everyone with the exception of Hazrat Hamza. This great Islamic hero grasped his sword and said, “Let him come. What is there to be scared of? If he has come with good intentions, then we will welcome him with benevolence. If he has come with bad intentions, then we will dispose of him with his own sword.”

Smiles appeared on the Master of the Universe’s (PBUH) face as he watched the scene before him. He had received news that Umar’s heart had been embraced by the light of guidance. Without getting worried or nervous at all, our Holy Prophet (PBUH) said, “There is nothing to be worried about, let him come. If God desires beneficence for him, then He will deliver him in the right direction.”

The door opened upon this command. Umar, who was waiting in front of that door, entered with his imposing appearance and weapon. There was not a trace of anger that could be seen on his face; instead, his face radiated with a glisten of love. His eyes were searching for the light of both truth and reality. At one moment, he came eye-to-eye with our Holy Prophet (PBUH). It was as if he was going to pass out in the face of our Holy Prophet’s (PBUH) grandeur. He forgot about everything. Our Holy Prophet’s (PBUH) light-filled glances had deeply grasped Hazrat Umar under their influence.

After they looked at one another for some time, our Holy Prophet (PBUH) disrupted Hazrat Umar’s air of nervousness, silence, and worry by asking, “Why did you come, O Hattab’s Son, Umar?” Afterwards, he extended his hand and held his sword by its handle and prayed, “O My Lord, this is Hattab’s Son, Umar. My Lord, strengthen the religion of Islam with Umar, Son of Hattab (Umar bin Hattab).

Hazrat Umar’s soul had given rein to the Sun of Guidance. He answered our Holy Prophet’s (PBUH) question by saying, “I have come to testify to God and His Apostle and what he has brought.” Afterwards, he recited the Kalima  ash-Shahada, the oath of faith, and became a Muslim. (3)

Our Holy Prophet (PBUH) and his companions were immensely happy. In unison, they all recited the Takbir loudly: Allahu Akbar… Allahu Akbar! (God is Great, God is Great!)

These sounds of Takbir that were heard on the streets of Mecca rang in the horizon and from there, rose to the skies as waves filled with light.

Hazrat Umar had become a Muslim, in fact, he became the 40th Muslim. From thereon, his bravery, courage, and strength were no longer in the way of disbelief. He was going to exercise these qualities for the sake of Islam. Umar, who had run forth to kill our Holy Prophet (PBUH) upon the decision of the polytheists, was now like a fan circulating around him. Now that Hazrat Umar had a perpetual power, which resulted from having faith, added to his valor, he would challenge and intimidate the polytheists from thereon. By receiving light and illumination through our Holy Prophet (PBUH), he would be known by the title, “Umar, the Just” in the world history.

Entering Masjid-al-Haram in Ranks

Hazrat Umar, whose real source of courage resided in his faith, could no longer stay put in his place. He asked our Holy Prophet (PBUH), “O God’s Apostle, whether we die or live, are we not in the true religion? When our Holy Prophet (PBUH) replied, “Yes, I swear by God in whose hand is my soul that you are”, Umar said, “In that case, why do we continue to conceal out faith? I swear by God Who has sent you with the religion of truth that I will bravely go to every assembly of polytheism and announce Islam without fear and hesitation.”

Upon this, our Holy Prophet (PBUH) set towards the Kaaba from Daru’l-Arqam, with Hazrat Umar on his right, Hazrat Hamza on his left, and the other companions (sahaba) following them from behind.  They entered the Masjid al-Haram with dignified steps.

The polytheists, who were expecting our Holy Prophet’s (PBUH) head, were surprised when they saw this sight. They were looking at Hazrat Umar and Hazrat Hamza with scared and nervous glances. They were able to gather their courage and ask, “O Umar, what is behind you? What did you come with?”

Hazrat Umar replied, “I came with La ilaha illalah Muhammadur Rasullulah. Nobody should move from his place or else I will cut his neck.”

The polytheists became silent. It was as if their tongues were tied.

Our Holy Prophet (PBUH) circumambulated the Kaaba and prayed freely. The Muslims were also able to pray openly.

Hazrat Umar said,

“It was then that God’s Apostle (PBUH) gave me the name, “Faruq” for separating truth and falsehood.” (4)

Hazrat Hamza’s conversion to Islam followed by Hazrat Umar’s ensured Islam’s development, enabled Muslims to worship freely, and saved Muslims from the constraints imposed by the polytheists. In this regard, Hazrat Umar’s joining of ranks with the Muslims held an important place in Islamic history.  One of the companions, Hazrat Abdullah bin Masud made note of this importance, “When Umar became a Muslim, it was a conquest for Islam, an honor as well as a glory for the Muslims, His migration to Makkah was a victory, and his Caliphate was a mercy. Until Umar became a Muslim, we could not openly pray in the Kaaba’s courtyard.” (5)

1. Taha, 1-4

2. Taha 14

3. Ibn Hisham, Sirah, 1/366-371; Ibni Sa'd, Tabaqat, 3/267-269; Suhayli, Rawdu'l-Unf, 1/216-219

4. Ibn Sa'd, Tabaqat: 3/270

5. Ibn Sa'd, Tabaqat: 3/270; Suhayli, Rawdu'l-Unf: 1/219

It was 617 AD, the seventh year of the prophethood.

Until this date, all of the polytheists’ attempts to thwart Islam’s development had failed. Moreover, Islam was developing at a quicker pace. The number of Muslims was increasing daily despite the presence of all kinds of violence and resistance. In fact, the light of Islam was beginning to embrace the tribes outside of Mecca.

Heroes like Hazrat Umar and Hazrat Hamza had joined the ranks of the Muslims. Hazrat Umar completely changed from his prior state by striving in the way of Islam with all of his strength and rigor and as a result became Islam’s right hand man. While this situation provided courage and morale for the Muslims, it greatly rocked the polytheists and caused them to think deeply.

On the other hand, Qurayshi polytheists could not retrieve the Muslims that took refuge in the land of the Negus. Ashama, the King of Abyssinia, did not only refuse to give them back but he also promised that he would protect them.  

This forced and compelled the polytheists to make new plans and decisions.

The polytheists understood that torture and violence would not cause anyone to abandon his/her religion and they could not hinder Islam’s spreading and development. How was it that not one Muslim denounced his/her religion despite all the torture and cruelty they faced!

In that case, they had to implement different policies and that was what they did. They came together immediately. After thinking deeply and consulting with one another for a while, they decided to cut off all of their ties with the Sons of Hashim regardless of whether or not they were Muslims.

They wrote down the conditions of this decision that they had all agreed on together as follows:

1)      They would not wed any women from the Sons of Hashim and Muttalib.

2)      They would not give any women to the Sons of Hashim and Muttalib to wed.

3)      They would not sell anything to the Sons of Hashim and Muttalib.

4)      They would not purchase anything from the Sons of Hashim and Muttalib. (1)

They thought that hanging this agreement, which was written on a sheet of paper, on one of the Kaaba’s walls would attach a tenor of holiness. Furthermore, they swore they would not act against this agreement. (2)

This boycott was aimed at eliminating the Sons of Hashim and Muttalib and excavating their roots. In this situation, the families of the Sons of Hashim and Muttalib could no longer live in separate cities or scattered from one another. With the exception of Abu Lahab, the Sons of Hashim and Muttalib all moved to Shib (District) Abu Talib, which was located in the northern part of Mecca. (3)

The polytheists cut off all of their ties with the residents of this neighborhood. Those who went there by accident were badly scolded.

The polytheists did not allow any food or drink to enter this area. They only allowed the Muslims to leave during the time of Hajj (the pilgrimage) to go shopping, but this was only a façade. It was a façade since they would follow them and attempt to hinder them in all kinds of ways from purchasing anything. In fact, they would occasionally threaten the merchants to prevent them from selling anything to the Muslims. Sometimes, they would apply all sorts of schemes and tricks to seize the merchants’ goods so that nothing would be left for the victims of this cruel boycott to purchase.

Despite the fact that Abu Lahab was from among the Sons of Hashim, he openly wanted his own siblings, kinsfolk, and relatives to die from starvation and did everything he could in this matter. On the outskirts of the city, he would greet the caravans carrying food to Mecca by saying, “Oh merchants! Do not sell anything to the Sons of Hashim! Make your prices high so that they cannot purchase anything from you. You know that I am wealthy. Whenever I make a promise, I will always be sure to fulfill it. Raise the prices of your edible and wearable goods. I will purchase remaining goods!” He caused the Muslims to go home empty-handed to their children who screamed out of hunger.  The polytheists’ ears and hearts were plugged in the face of the heartbreaking and sorrowful screams of the hungry children.  

They derived unparalleled pleasure from hearing these screams that had the potential to shatter stones. This is a lesson-filled example as to how disbelief, denial, and blasphemy can make people merciless and cruel even against their fellow humans.

Those who were subjected to this boycott were left to face a harsh scarcity and endure starvation since they were not able to purchase anything. This situation was so extreme that some began to eat leaves when they were unable to find anything else as well as any dry leather pieces they could find to roast over an open fire.

However, there were still some who felt compassion for the Muslims. One day, the son of Hazrat Khadija’s brother, Hakim bin Hizam, tried to save his aunt, Hazrat Khadija from despair by sending a camel load of flour.

On another occasion, he loaded wheat on the back of his slave to take to his aunt. He set off on the road with his slave and coincidentally bumped into Abu Jahl on the way.

Abu Jahl said to him, “You are taking groceries to the Sons of Hashim, is that right? By God, you cannot go. If you attempt to go then I will disclose this action of yours to all of Meccans and humiliate you.”

At that moment, Abu’l Bahtari came and chided Abu Jahl, “What’s happening to you? It is not right to hinder a person from taking some flour to his aunt.”

However, Abu Jahil did not forgo his stubbornness and persistence. Upon this, he engaged in a physical fight with Abu’l Bahtari. Abu’l Bahtari wounded his head with the bone of a camel’s chin and then later pounced on Abu Jahil while punching him.

Hisham bin Amr bin Harith was someone else who did not withhold his help from the Sons of Hashim and the Muslims out of his feelings of kinship. He had taken food with his camels to Shib a few times without the polytheists knowing.

They Spend their Wealth

Followed by Abu Talib and Hazrat Khadijah, our Holy Prophet (PBUH) was the first to spend his belongings to fulfill the needs of those who were subjected to this boycott. Nonetheless, they still could not save them from starvation.

A frightening state of hunger reigned in Shib.

Why was this all being done?

For only one thing: to make our Holy Prophet (PBUH) surrender.

The polytheists thought they could reach their goal in this way; however, the situation turned out to be different from what they had expected and hoped. The Muslims and the Sons of Hashim were immensely careful in guarding our Holy Prophet (PBUH) against any possible dangers. In fact, Abu Talib took our Holy Prophet (PBUH) by his side at nighttime or had others guard him by virtue of the possibility that our Holy Prophet (PBUH) could be assassinated.

This boycott that began in 617, the seventh year of the prophethood, at the beginning of the month of Muharram went on for three years. The starvation, despair, and famine the polytheists put the Muslims through could not hinder Islam’s development. Our Holy Prophet (PBUH) continued to duly deliver the message he had been appointed with and did not stop teaching Islam to his relatives and the Sons of Hashim for the slightest moment.

The Boycott was Lifted

It was the third year of the boycott.

God set a worm to go eat the sheet that the polytheists had hung on the Kaaba’s wall and notified His Messenger (PBUH) of this situation through a revelation. Only the writing, “Bismika Allahuma” (God, I begin with your name) remained on the sheet.

Our Holy Prophet (PBUH) explained the situation to his uncle, Abu Talib. Upon this, Abu Talib went to the polytheists and made the following offer:

“According to the news that my brother’s son has brought, God set a worm on the paper that you had hung on the Kaaba’s wall and this worm ate everything on this paper-your terms of cruelty, cutting ties with relatives, and slander, except for the expression regarding God’s name. Go to the Kaaba and look at the sheet. If what I am saying is true, then forgo your cruelty and bad treatment of the Muslims. If he has, may God forgive me for saying this, lied, then I will surrender him to you. You are free to kill or keep him alive.” (4)

The polytheists went to the Kaaba and saw the situation exactly as Abu Talib described. Despite being amazed, they did not accept our Holy Prophet’s (PBUH) miracle and turned their eyes away from the light.

This circumstance slightly lessened the intensity of this boycott. In 619 AD, when a few reputable people came forth, this practice, which stemmed from disbelief and a boundless level of stubbornness, was lifted. The community heard that this agreement had now been abolished; thus, they ripped and threw away the sheet containing the boycott’s terms.

In this way, the polytheists were turning away from the heresy and cruelty they had characterized as “an irrevocable decision.” This openly declared the victory of faith over disbelief once more.

The three-year blockade was so harsh and grueling that our Holy Prophet (PBUH) never forgot this situation even after the passing of many years. When the time came for Muslims to conquer Mecca and as they were going toward the city from Mina, our Holy Prophet (PBUH) reminded his companions of those difficult days by saying, “InshAllah (By God), the place that we are going tomorrow, the homeland of the Sons of Kinana, that is Muhassab, where the Qurayshis and sons of Kinana had agreed on unbelief and denial" (5)

[1] Ibn Hisham, Sirah, V. 1, p. 375; Ibn Sa’d, Tabaqat, V. 1, p. 208-209; Balazuri, Ansab, V. 1, p. 229-230; Tabari, Tarikh, V. 2, p. 225.
[2] Ibn Hisham, ibid, V. 1, p. 375; Ibn Sa’d, ibid, V. 1, p. 209; Balazuri, ibid, V. 1, p. 230.
[3] Ibn Hisham, ibid, V. 1, p. 376; Ibn Sa’d, ibid, V. 1, p. 209; Tabari, Tarikh, V. 2, p. 225.
[4] Ibn Hisham, Sirah, V. 2, p. 16-17, Ibn Sa’d, ibid, V. 1, p. 209-210.
[5] Bukhari, Sahih, V. 3, p. 62.

The Holy Prophet (PBUH) felt lonely after the death of our mother, Hazrat Khadija. Both our Holy Prophet (PBUH) and his companions were aware of this situation.

One day, Hazrat Uthman bin Maz’un’s wife, Lady Hawla, came to the presence of our Holy Prophet (PBUH) and said, “O God’s Apostle! When I came to your presence I suddenly sensed Khadijah’s absence.”

To which our Holy Prophet (PBUH) replied, “Yes, she was the mother of my children as well as the guardian of my home,” signifying that Hazrat Khadija’s transition to the eternal world had left a gap.

Upon this talk of the (pbuh), Hawla binti Hakim said, “Oh God’s Apostle! Would you like to get married?”

The Prophet said, “Whom?”

“To Abu Bakr’s daughter, Aisha, or Sawda bint Zama…”

After this dialogue, the Messenger of God said to Hawla, “Go and talk to both of them on behalf of me!”

Upon this, Lady Hawla rushed to Hazrat Abu Bakr’s home. Umm Ruman, Hazrat Aisha’s mother, was there.

“O Umm Ruman, do you know what blessings and benevolence God has granted you?”

Lady Ruman asked, “What?” Lady Hawla replied, “God’s Apostle (PBUH) has sent me to ask for Aisha’s hand in marriage”.

Since Hazrat Abu Bakr was not at home at that time, Umm Ruman did not give any answer to Hawla. She said, “Wait till Abu Bakr comes home.”

When Hazrat Abu Bakr came, Hawla asked in the same manner, “O Abu Bakr, do you know what blessings and benevolence God has granted you?”

Abu Bakr replied, “What are they?”

Hawla replied, “God’s Apostle has sent me to ask for Aisha’s hand in marriage.”

After thinking for some time, Hazrat Abu Bakr asked, “Considering that Aisha is his brother’s daughter, would it be permissible for him to marry her?”

Hawla immediately returned to our Holy Prophet’s (PBUH) presence and explained the situation to him. Our Holy Prophet (PBUH) answered: “Return to Abu Bakr. Tell him that “me being your brother and you being mine (does not include siblinghood through blood and milk) is brotherhood in Islam. For that reason, your daughter is lawful for me.”

When Hawla returned and made this known, Hazrat Abu Bakr’s worries were lifted. He engaged and wed his daughter Hazrat Aisha to our Holy Prophet (PBUH) in the month of Shawwal. However, the wedding was postponed until a later date. (1)

The Prophet Marries Sawda

Then, Hawla went to Sawda bint Zam’a.

Hazrat Sawda was Sakran bin Amr’s wife. She was among the first Muslim women and had migrated to Abyssinia with her husband. They returned to Mecca much later. After returning, Hazrat Sawda saw a dream in which the moon glided towards and then descended upon her. When she explained what she had seen to her husband, she received this response:

“If your dream is true, I will die soon. You will marry after me!”

Indeed, Sakran got ill after a while and died. Hazrat Sawda was a widow.

Lady Hawla, whom our Holy Prophet (PBUH) had sent, told her, “God’s Apostle has sent me to ask your hand in marriage.”  Upon hearing this, Hazrat Sawda was immensely happy. However, she had one concern: Would our Holy Prophet (PBUH) accept her five small children?

Due to her worries, she did not immediately respond. Our Holy Prophet (PBUH) wanted to honor and reward a mujahid (warrior) who had possessed the courage and devotion to leave her home, country, and family for the sake of her religion. For that reason, when our Holy Prophet (PBUH) did not receive a response he went to speak with her personally. “What keeps you from marrying me?” he asked.

Hazrat Sawda said, “By God, O Messenger of God, there is no important reason that prevents me from marrying you but I fear that my children will disturb you by whining; therefore, I hold back!”

Upon this, our Holy Prophet (PBUH) replied, “May God show compassion to you! The most favorable of women are those who encounter difficulties due to their small children,” expressing that she had no need to worry. Afterwards he said, “Arrange for someone within the tribe to marry us.”

Hazrat Sawda chose her former brother-in-law Hatib bin Amr. He married Hazrat Sawda to our Holy Prophet (PBUH) during the 10th year of the Islamic calendar. At that time, Hazrat Sawda was 55 years old. (2)

As it is seen, our Holy Prophet (PBUH) married this elderly woman only due to the devotion and loyalty she had towards God and her faith and through such means, he was taking her under his protection and allowing her to attain the honor of being “a mother of the believers.”

The Prophet goes to Taif

The polytheists considered the deaths of Abu Talib and Hazrat Khadijah as an opportunity to do as they wished. It was as if they were waiting for this day; they tortured and abused our Holy Prophet (PBUH) at far greater levels than they had before. Our Holy Prophet (PBUH) was unable to deliver his message as a result of the immense cruelty, insults, and torture to which he was subjected.

The polytheists’ ruthless attitude was affecting our Holy Prophet (PBUH) greatly. For that reason, he decided to go to Taif. He intended to invite the city’s inhabitants to follow Islam and to seek patronage from the Thaqif Tribe that resided there.

Taif was one of Arabia’s important places. Its gardens were famous. Furthermore, Bani Sayed, the tribe to which our Holy Prophet’s (PBUH) wet-nurse Halima belonged, lived close-by. Naturally, our Holy Prophet (PBUH) was hopeful that the inhabitants of this region would feel partial to and convert to Islam. If his hopes were realized, he would have acquired a great force against the polytheists of the Quraysh.

The date was the 27th of Shawwal, 10th year of the prophethood.

Our Holy Prophet (PBUH) and Hazrat Zaid bin Harith left Mecca in secrecy and later arrived in Taif. He invited its inhabitants to Islam. He explained that he had come to request their alliance against those who were opposed to him and attacking him within his tribe. However, he did not attain any positive results within the 10 days of his visit. In fact, they replied with insults and mocked him. Our Beloved Prophet (PBUH) also faced several accusations.

One of the chiefs went as far as to arrogantly say, “Could God not have found someone else to send as a prophet instead of you?;”; this comment greatly saddened his holy heart. Someone else said, “By God, "I do not want to talk to you, for if you are in fact a Prophet, then to oppose you is to invite trouble, and if you only pretend to be one, why should I talk with an impostor?". (3)

Our Holy Prophet (PBUH) understood from their words and behavior that no good would come from the people of Thaqif and was saddened as a result.

He was worried that the polytheists would hear about this situation and become more audacious. For that reason, as he was leaving Taif, he said, “At least keep this between us! No one else should hear what has happened.”

However, the inhabitants of Taif, who lived in a state of utter disbelief, did not comply with this request either. They were afraid that the youth would take interest in Islam thus they said to our Holy Prophet (PBUH): Go wherever you want to go but just leave our country! You came to us when your tribe and countrymen rejected what you have said! By God, we are going to stay as far away from you as we can and will not accept your wishes.” (4)

The people of Thaqif, who competed with the Meccan polytheists in their worship of Lat and Uzza did not stop there. They provoked their hooligans, street youth, and slaves against our Holy Prophet (PBUH), who was a guest in their region.

These raving and ill-mannered fools lined both sides of the street to stone the Master of the Universe (PBUH) and Hazrat Zaid. Our Holy Prophet’s (PBUH) holy feet were completely drenched in blood; the wounds he had received from these strikes prevented him from walking. From time to time, our Holy Prophet (PBUH) would have no choice but to sit down. Nevertheless, these remorseless fools continued to stone his feet each time he lifted them from the ground, which he did with great difficulty. While our Holy Prophet (PBUH) was being tortured, their strikes, jeers, and cackles only further increased.

Hazrat Zaid thought nothing of his own life as he willingly used his body as a shield for our Holy Prophet (PBUH.) He was trying to hinder the rocks from reaching the Master of the Universe (PBUH.) However, his efforts were futile. He too was drenched in blood.

Our Holy Prophet (PBUH) was only able to escape this despicable attack by throwing himself in an orchard. The owners of this orchard were two brothers by the name of Utba and Shayba bin Rabia who were our Beloved Prophet’s (PBUH) distant relatives.

Our Holy Prophet (PBUH) threw himself under a grapevine in a state of extreme exhaustion. After slightly recovering from the trauma of this shameful incident, he made this sorrowful appeal:

“My Lord! I only express and complain to you about the feebleness of my strength and about being held in contempt among the people.

“Oh God, Most Merciful of all those capable of showing mercy! You are the Lord of the weak. Only You are my Lord. You possess enough compassion not to allow me to fall into the hands of an ill-mannered and shameless enemy.

“My Lord! As long as I do not encounter Your wrath I will endure what I am given. However, Your mercy is expansive enough to not allow them to do this to me.

“I seek refuge in Your Divine light that illuminates darkness, puts the affairs of the afterlife in place; I seek refuge from acquiring Your wrath and not receiving Your consent!

“My Lord, I seek Your forgiveness until You are pleased!

“My Lord! Every power only exists through You!” (5)

Addas, the Slave

The two brothers turned their feelings of sympathy into fruition after observing from afar the vile and atrocious attacks to which our Holy Prophet (PBUH) was subjected. They sent grapes to our Holy Prophet (PBUH) by means of their slave Addas.

Addas brought a plate with grapes to our Beloved Prophet (PBUH.) When the Master of the Universe (PBUH) said, “Bismillah” (in the name of God) and began eating, Addas paid close attention. He said to himself, “By God, the people of this region do not know nor utter these words.”

The Master of the Universe (PBUH) asked, “O Addas, which religion do you follow?”

Addas replied, “I am from Ninova and I am a Christian.”

“So you are a compatriot of the Prophet Yunus ibn Matta?”

“How do you know Yunus Ibn Matta?”

“He is my brother. He was a Prophet. I am also a Prophet.”

Upon this, Addas could not contain himself; he kissed our Holy Prophet’s (PBUH) head, hands, and feet.

One of the owners of the vineyard who was watching this scene from afar said to the other, “Your man broke the slave’s creed right before your eyes.”

When Addas returned, they both suddenly scolded him. “Shame on you, Addas! How could you kiss that man’s head, feet, and hands?”

Addas replied, “There is no one on Earth who is more auspicious than him! He told me something that only a Prophet could know.” (6)

Our Holy Prophet’s (PBUH) Compassion and Mercy

Our Holy Prophet (PBUH) left the orchard and sadly proceeded on his way since he had not reached any positive terms with the Thaqif tribe. There was a distance of a span of two palaces left until Mecca when he noticed a cloud shading him. After glancing carefully, he noticed that this cloud held Hazrat Jibril within.

Jibril shouted, “Undoubtedly, God has heard what the tribe has said to you. He sent you the angel in charge of these mountains. You can command him to do what it is that you want for that tribe.”

At that moment, the angel of the mountains came forth and said he was willing to follow our Holy Prophet’s (PBUH) commands and that he could have the Abu Qubais and Quayqan mountains come crashing upon the polytheists if our Holy Prophet (PBUH) wanted.

However, the wishes of the Holy Prophet (PBUH), who was a fountain of compassion and mercy, were different. He replied:

“No, I do not want that. I only hope from God that the descendants of these polytheists will worship God without associating any partners to Him.” (7)

Yes, our Holy Prophet’s (PBUH) purpose was not to eradicate others with his malediction nor was it to devastate them with troubles and calamities. On the contrary, his purpose was to have others attain faith, guidance and eternal happiness. His every step, action, and undertaking was in line with the realization of this goal. For that reason, our Holy Prophet (PBUH) spent his every minute performing various acts of worship and his every moment elapsed into time as a bright episode.

The Jinn Listen to the Prophet

Before returning to Mecca, our Holy Prophet (PBUH) rested in a place called Nahla for some time. When he started to perform a prayer, a group of Nusaybin jinn became Muslims upon hearing our Holy Prophet’s (PBUH) recital of the Quran. Afterwards, they returned to their tribe and invited their kin to testify to faith. (8)

The Quran informs us of this incident: “And when We inclined toward thee (Muhammad) certain of the jinn, who wished to hear the Qur'an and, when they were in its presence, said: Give ear! and, when it was finished, turned back to their people, warning. They said:  O our people! Lo! we have heard a scripture which hath been revealed after Moses, confirming that which was before it, guiding unto the truth and a right road. (30) O our people! respond to God's summoner and believe in Him. He will forgive you some of your sins and guard you from a painful doom.” (9)

Entering Makkah

After residing in Batn Nahl for a period of time, our Holy Prophet (PBUH) headed towards Mecca. He knew that the Quraysh would not allow him to easily enter the city. For that reason, he had to acquire patronage from someone so he could enter Mecca in accordance with the tradition of the time.

Therefore, when he reached Hira, he sent someone to ask for the protection of Mut’im b. Adiyy, the polytheist. Mut’im accepted his wish, armed his sons and went to Hira together with them; then, he took the Prophet to Makkah. (10)

The polytheists were angered by Mut’im’s actions but did not say anything.

The Master of the Universe (PBUH) circumambulated the Kaba amid the polytheists’ glares that were filled with much enmity, prayed two rakahs there; then, he went to his home from there.

Throughout their lives, our Holy Prophet (PBUH) and the rest of the Muslims never forgot this kind gesture practiced by Mutim bin Adiyy, who was a polytheist. Our Holy Prophet (PBUH) even reminisced of this incident upon the Muslims’ victory against the polytheists in the Battle of Badr.

Mutim’s son, Jabir, came to Madina to speak on behalf of the slaves that were captured during Badr. After listening to Jabir’s request, our Holy Prophet (PBUH) said:

“If your father Mut’im had been alive and made a request on behalf of these men, I would have undoubtedly handed them over to Mut’im.” (11)

[1] Ibn Sa’d, Tabaqat, V. 8, p. 58; Bukhari, Sahih, V. 2, p. 329; Ahmad Ibn Hanbal, Musnad, V. 6, p. 211.

[2] Ibn Sa’d, Tabaqat, V. 8, p. 52-53; Ahmad Ibn Hanbal, Musnad, V. 6, p. 211.

[3] Ibn Hisham, Sirah, V. 2, p. 61; Ibn Sa’d, Tabaqat, V. 1, p. 211.

[4] Ibn Hisham, ibid, V. 2, p. 61; Ibn Sa’d, ibid, V. 1, p. 211-212; Tabari, Tarikh, V. 2, p. 26.

[5] Ibn Hisham, ibid, V. 2, p. 61-62; Ibn Sa’d, ibid, V. 1, p. 212.

[6] Ibn Hisham, ibid, V. 2, p. 63.

[7] Ibn Hisham, Sirah, V. 2, p. 60-63; Bukhari, Sahih, V. 4, p. 83.

[8] Ibn Hisham, ibid, V. 2, p. 63; Ibn Sa’d, Tabaqat, V. 1, p. 122.

[9] al-Ahqaf, 29-31; see al-Jinn, 1-15.

[10] Ibn Sa’d, ibid, V. 1, p. 212; Balazuri, Ansab, V. 1, p. 237.

[11] Bukhari, Sahih, V. 4, p. 83.