PERSECUTION AND MIGRATION FROM MAKKA

  Quranic Foundations And Structure Of Muslim Society

 

PERSECUTION AND MIGRATION FROM MAKKA:

“Muhammad’s message infuriated those rich Arabs whose faith required many idols, and he and his new followers were driven from Makka, his home.”^[1]

 

AT MADINA:

“In little more than a year he was actually the spiritual, nominal and temporal ruler of Madina, with his hand on the lever that was to shake the world.”^[2]

 

“… he became head of the state and the testimony even of his enemies is that he administered wisely. The wisdom he displayed in judging intricate cases became the basis for the religious law that governs Islam today.”^[3]

 

“… Forced now to fight in defence of the freedom of conscience which he preached, he became an accomplished military leader. Although he repeatedly went into battle outnumbered and outspeared as much as five to one, he won some spectacular victories.”^[4]

 

 

CONQUEST OF MAKKA:

“The day of Mohammad’s greatest triumph over his enemies was also the day of his grandest victory over himself. He freely forgave the Koraysh all the years of sorrow and cruel scorn in which they had afflicted him and gave an amnesty to the whole population of Makka. Four criminals whom justice condemned made up Mohammad’s proscription list when he entered as a conqueror to the city of his bitterest enemies. The army followed his example, and entered quietly and peacefully; no house was robbed, no women insulted. One thing alone suffered destruction. Going to the Kaaba, Mohammad stood before each of the three hundred and sixty idols, and pointed to it with his staff, saying, ‘Truth is come and falsehood is fled away!’, and at these words his attendants hewed them down, and all the idols and household gods of Makka and round about were destroyed.” 

 

“It was thus Mohammad entered again his native city. Through all the annals of conquest there is no triumphant entry comparable to this one.”^[5]

 

“… in comparison, for example, with the cruelty of the Crusaders, who, in 1099, put seventy thousand Muslims, men, women and helpless children to death when Jerusalem fell into their hands; or with that of the English army, also fighting under the Cross, which in the year of grace 1874 burned an African capital, in its war on the Gold Coast. Muhammad’s victory was in very truth one of religion and not of politics; he rejected every token of personal homage, and declined all regal authority; and when the haughty chiefs of the Koreishites appeared before him he asked:

“What can you expect at my hands?”

“Mercy, O generous brother!”

“Be it so; you are free! he exclaimed.”^[6]

 

 

FAREWELL PILGRIMAGE AND A GREAT SERMON ON HUMAN RIGHTS:

“A year before his death, at the end of the tenth year of the Hegira, Muhammad made his last pilgrimage from Madina to Makka. He made then a great sermon to his people … The reader will note that the first paragraph sweeps away all plunder and blood feuds among the followers of Islam. The last makes the believing Negro the equal of the Caliph … they established in the world a great tradition of dignified fair dealing, they breathe a spirit of generosity, and they are human and workable. They created a society more free from widespread cruelty and social oppression than any society had ever been in the world before.”^[7]

 

 

Return To Companionship on High :

“… this very human prophet of God … had such a remarkable personal influence over all with whom he was brought into contact that, neither when a poverty-stricken and hunted fugitive, nor at the height of his prosperity, did he ever have to complain of treachery from those who had once embraced his faith. His confidence in himself, and in his inspiration from on high, was ever greater when he was suffering under disappointment and defeat than when he was able to dictate his own terms to his conquered enemies. Muhammad died ^[8] as he had lived, surrounded by his early followers, friends and votaries: his death as devoid of mystery as his life of disguise.”^[9]

 

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[1] James A. Michener: op. cit.

[2] John Austin: Muhammad the Prophet of Allah, in “T. P’s and Cassels’ Weekly” for 24th September, 1927.

[3] James A. Michener: op. cit.

[4] Ibid.

[5] Stanley Lane-Poole: The Speeches and Table-Talk of the Prophet Mohammad, London 1882, Introduction, pp. 46, 47. (Bold lettering are the present writer’s).

[6] Arthur Gilman: The Saracens, London 1887 pp. 184, 185.

[7] H.G. Wells: The Outline of History, London 1920, p. 325.

[8] At the age of sixty-three.

[9] H. M. Hyndman: The Awakening of Asia, London 1919, p. 9. 

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to be continued . . . . .