THE FAREWELL PILGRIMAGE

THE FAREWELL PILGRIMAGE

After the accomplishment of the Call, the proclamation of the Message and the establishment of a new society on the basis of ‘There is no god but Allâh,’ and on Muhammad’s mission, a secret call uprose in the heart of the Messenger of Allâh (Peace be upon him) telling him that his stay in the Lower World was about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched to Yemen in the tenth year of Al-Hijra: 

“O, Mu‘adh! You may not see me after this current year. You may even pass by this very Mosque of mine and my tomb.” Upon hearing that Mu‘adh cried for fear that he would part with the Messenger of Allâh (Peace be upon him).  

Allâh’s The Most High, care was so bounteous as to let the Prophet (Peace be upon him) see the fruits of his Call for the sake of which he suffered various sorts of trouble for over twenty years. Those twenty years had elapsed actively. He used to spend his last days meeting, at the outskirts of Makkah, members of tribes and their representatives who used to consult him and learn the laws and legislation of Islam from him, and in return he used to exact their testimony that he had delivered trust and communicated the Message and counselled the people.  

The Messenger of Allâh (Peace be upon him) announced an intention to proceed with this blessed pilgrimage journey himself. Enormous crowds of people came to Madinah, all of whom seek the guidance and Imamate of the Messenger of Allâh (Peace be upon him) in the pilgrimage (Al-Hajj).

On a Saturday of the last four days of Dhul-Qa‘dah, the Prophet (Peace be upon him) started the departure preparations procedure. He combed his hair, applied some perfume, wore his garment, saddled his camel and set off in the afternoon. He arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and spent the night there. When it was morning he said to his Companions:  

“A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al-Hajj).  

Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah (May Allah be pleased with her) perfumed him on both his body and head with her hand with a Dharira (a plant) and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place. He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allâh’. When he moved into the desert, he acclaimed the Name of Allâh.  

He proceeded with his journey till he approached Makkah. He spent the night at Dhi Tuwa and entered Makkah after performing the dawn prayer. He had a bath on Sunday morning, the fourth of Dhul-Hijjah the tenth year of Al-Hijra. He spent eight days on the way, which was an average period. As soon as he entered Al-Haram Mosque he circumambulated Al-Ka‘bah and walked to and fro (Sa‘i) between As-Safa and Al-Marwah. He did not finish the Ihram (ritual consecration) because he was Qarin (i.e. intending ‘Umrah and Al-Hajj associated). He then took Al-Hadi (i.e. the sacrificial animals) in order to slaughter them. He camped on a high place of Makkah — Al-Hajun. As for circumambulation, he performed only that of Al-Hajj (pilgrimage circumambulation).  

Those of his Companions who had no Hadi with them to sacrifice, were ordered to observe Ihram (i.e. the state of ritual consecration) into ‘Umrah (i.e. lesser pilgrimage), and circumambulate Al-Ka‘bah and stride ritually to and fro between As-Safa and Al-Marwah. After that they could relieve themselves from Ihram. They, however, showed reluctance to do what they had been told. 

Thereupon, the Messenger of Allâh (Peace be upon him) said: "Had I known beforehand what I knew afterward, I would not bring Hadi, and if I did not have Hadi, I would break Ihram." On hearing these words, his Companions obeyed the orders to the latter.  

On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his she-camel, should be prepared for him. They saddled it and had it ready, so he went down the valley where a hundred thousand and twenty-four or forty-four thousand people gathered round him. There he stood up and delivered the following speech:  

“O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Makkah and the surrounding areas).”  

“Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre-Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. 

Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely.”  

“O people! Fear Allâh concerning women. Verily you have taken them on the security of Allâh and have made their persons lawful unto you by Words of Allâh! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably.”  

“Verily, I have left amongst you the Book of Allâh and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray.”  

“O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord.”  

                     “And if you were asked about me, what wanted you to say?”  

They replied:  

•  “We bear witness that you have conveyed the message and discharged your ministry.”  

He then raised his forefinger skywards and then moved it down towards people while saying:  

•  “O Allâh, Bear witness.”  

He said that phrase thrice.  

The one who repeated the Prophet’s (Peace be upon him) statements loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf. As soon as the Prophet (Peace be upon him) had accomplished delivering the speech, the following Qur’ânic verse was revealed to him:  

“This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3]  

Upon hearing this verse ‘Umar cried. “What makes you cry?” He was asked. His answer was: “Nothing succeeds perfection but imperfection.”  

Bilal called for prayer after the speech, and then made the second call. The Prophet (Peace be upon him) performed both of the noon and the afternoon prayers separately, with no prayers in between. 

He then mounted his she-camel Al-Qaswa’, approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Osamah added that the Prophet (Peace be upon him) moved onward to Muzdalifa, where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allâh between the two prayers. Then he lay down till it was dawn prayer time. He performed it with one first call and one second call at almost daybreak time. Mounting on his Al-Qaswa’, he moved towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating: “Allâh is the Greatest. There is no god but Allâh.” 

He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup.  

Then the Messenger of Allâh (Peace be upon him) mounted his she-camel and returned to the House where he observed the noon prayer at Makkah and there he came upon the children of ‘Abdul Muttalib were supplying drinking water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I would draw up with you if I were not afraid that people would appropriate this honour after me.” They handed him a pail of water and he drank to his fill.  

At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet (Peace be upon him) delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting.  

He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhâri and Muslim) reported a version narrated by Abi Bakrah who said:  

The Prophet (Peace be upon him) made a speech on Yaum An-Nahr (day of slaughtering) and said:  

•  “Time has grown similar in form and state to the time when Allâh created the heavens and the earth. A year is twelve months. Four of which are Sacred Months(Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, DhulHijjah, and Al-Muharram. he fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban.”  

“What month is this month?” He asked. 
We said: “Allâh and His Messenger know best of all.” 
He kept silent for a while till we thought he would attach to it a different appellation. 
“Is it not Dhul-Hijjah?” He wondered. “
“Yes. It is.” We said. 
Then he asked, “What is this town called?” 
We said: “Allâh and His Messenger know best of all.” 
He was silent for a while till we thought he would give it a different name. 
“Is it not Al-Baldah? (i.e. the town)” asked he. 
“Yes. It is.” We replied. 
Then he asked again, “What day is it today?” 
We replied: “Allâh and His Messenger know best of all.” 
Then he kept silent for a while and said wondering: 
“Is it not ‘An-Nahr’ (i.e. slaughtering) Day?” 
“Yes. It is.” Said we. 
Then he said:  

“(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town.”  

“You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another.”  

“Have I not delivered the Message (of my Lord)?” 
“Yes you have.” Said they. 
“O Allâh! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience.” said he.  

In another version it is said that the Prophet (Peace be upon him) had said in that very speech:  

“He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things.”  

The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days (11th, 12th and 13th of Dhul Hijjah) in Mina performing the ritual teachings of Islam, remembering Allâh (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of AtTashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: 
“The Messenger of Allâh (Peace be upon him) made us a speech at the Ru’us (Heads) Day in which he said: “Is it not this the middle day of At-Tashreeq Days.”  

His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr. On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul-Hijjah, the Prophet (Peace be upon him) proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.  

Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing.  Upon the accomplishment of his religious rituals he quickened his move to the purified Madinah. He went there not to seek rest but to resume the strife and struggle in the way of Allâh.  

THE LAST EXPEDITIONS:  

The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him) started to mobilize a great army in Safar in the eleventh year of Al-Hijra and made it under the command of Osamah bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and that Islamization is not synonymous with fear and vulnerability.

  

The leadership of Osamah was subject to criticism. Because he was still too young, people tarried at joining his expedition. The Messenger of Allâh (Peace be upon him) addressed people saying:  

“No wonder now you contest his leadership, for you have already contested the exleadership of his father. Yes, by Allâh, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his father.”  

So people started tending towards Osamah and joined his army. The number of volunteers in his army was so enormous that they formed such a long queue that they had to descend the escarpment — which was a parasang off Madinah. The anxiety-provoking news about the Messenger of Allâh’s sickness, however, made the expedition tarry again in order to know what Allâh had willed as regards His Messenger (Peace be upon him).  

It was Allâh’s Will that Osamah’s expedition would be the first one dispatched during the caliphate of the veracious Abu Bakr. 

Source: Ar Raheeq al Makhtum

THE SIGNIFICANCE OF DETERMINING THE OBJECTIVE

THE   SIGNIFICANCE    OF DETERMINING    THE OBJECTIVE

To emphasize the importance of this matter  I want  to make it   very   clear   to   you   that   certain    aspects    of  Prophet Muhammad's  noble   Seerah   do  appear   to  be  conflicting. The   ambiguity  that   such   conflicting  actions   create   can however,  only  be removed if we  are  clear  as to Prophet's life mission  and  objective. 

The enemies  of Islam  especially the    Orientalists    have     leveled     criticism   and     made accusations  on  this  (apparent)  contrast.  Of  these  I  shall give  a few  examples. In Makkah   the  Prophet   (SAW) and his Companions (RAA) were brutally  persecuted; his companions  were  made   to lie  down   on fiery  coals;  some were    dragged   like   animal    carcasses,  with   ropes    tied around   their  necks  across  the rocky  and  sun-baked terrain of Makkah. A believing lady  was  martyred not  only  in  a most  savage  but  also  a most  vulgar   manner.   One  of  the believers was  bound  by his hands  and  feet to four  camels which  were  then  driven  in four  separate   directions so that his body  was rent  to pieces. Despite  all this, retaliation was forbidden.    For   twelve    years   in   Makkah    none    of   the devoted     Companions    (RAA)   of   the    Prophet     (SAW) retaliated  against  the  Mushrikeen of Makkah  nor  exacted revenge    from   them.   This  was   so  because    the  Prophet (SAW) had  ordered them  to keep  their  hands  folded  (with restraint). There  was  absolutely no  retaliation at  all. This happened  despite  the fact that,  the worthy  gentlemen who had  embraced the new  faith in Makkah  were  each equal  to a hundred  men,  if not a thousand, in terms  of courage  and valour.  And  they numbered a hundred or so then. Yet they did  not  react  even  in self-defence thereby  adhering  to the Prophet's  order:  "Hold  back  your  hands  from  fight". 

 This is one  end  of an extreme  and  at the  other  end  during   the Madinite  era  (the  period   in  Madina) the  Prophet  (SAW) can be seen  with  the sword  and  standard in his hand.  His faithful   Companions,  May  Allah   (SWT) be pleased   with them  all, can be seen armed  with  swords,  spears,  bows  and arrows.   Not   only   is  retaliatory  action   being   taken   but moreover,  as  I  have   explained  in  detail   in  my  repeated lectures   on  the  topic   "Manhaj-e-Inqilab-e-Nabawi"  (The Methodology   of   the   Prophet     (SAW)   for   an   Islamic Revolution), it was  the Prophet  (SAW) who initiated  action after migrating to Madina.   

In this background consider the criticisms leveled   against   Islam  and  the  Muslims during the last two centuries. When  not only the sub-continent but a large  part  of the  Muslim  world  was  in the political  and military   clutches  of Western  Imperialism, and  most  of the Muslim   countries  were   under   the  yoke  of  one  Western power  or another,  Islam  came  under  severe  criticism from most  of the  ruling   nations.   It  was  said  that  Islam  was  a violent  religion, and  the  Muslims a bloodthirsty  lot.  And that  Islam  was  spread  by the  sword.  To quote, “A people whose   every  legend   and  age  reeks  of blood   on  history's fair  page".   The foreign  invaders hurled   these  accusations at us  with  such  ferocity  that  even  the  Late  Allama  Shibli Naumani,  a  religious scholar,  biographer  of  the  Prophet Muhammad (SAW) and historian of great  stature,  adopted an   apologetic  stance   and   in   his   first   volume    of   the Prophet's  biography  wrote   that  the  Prophet  Muhammad (SAW) and  his  Companions  (RAA) did  not  initiate  action nor  did  they  first  take  up  arms  and  that  in fact they  only did  so to defend  themselves. The Late Allama  Shibli can be excused   in  this  matter   because   he  was  living  in  a  time when   the  English  ruled  and  dominated   the  entire  region. 

But  I  was  shocked   and  disappointed   to hear  a statement made    in   our   independent   country    of   Pakistan    by   a renowned   Islamic  scholar  affiliated  with  a religious  party, and  this has come  to my knowledge  from  reliable  sources, that  "in  Islam  there  is no  concept  of a war  (or course   of action)  with  aggressive   designs  but  only  that  of a war  (or course  of action)  in self-defense. All  the  battles   that  took place  in Prophet's   era  and  in  those  of the  rightly  guided caliphs  (RAA) were  defensive  in nature."

Now  that  we  have  touched   this  issue  in our  discussion   I want   to  clearly  state  an  important   and  fundamental  fact that  it is always  the leader  of the revolt  who sows the seeds of confrontation that follows. Just think about how  the Messenger  of Allah  Muhammad  (SAW) began  his  call  to the  faith!  He  invited   people   to believe  in  the  Oneness   of God  and  openly  declared    "O'  people!  Say that  there  is no god  but  Allah  and  attain  (everlasting) success".  Consider carefully  the latent  aspects  and  full import  and meaning   of this  statement   wherein   the  Prophet   Muhammad  (SAW) is saying  that   

'Your  religion  is untrue  and  your  entire  system based   on  it is flawed'.   

• Is this  not  an  open  declaration  of rebellion   against   a centuries   old  system  in practice?  
• Who was  it then  who  raised  the cry of revolt  in the quiet  city of Makkah?  
• Who was  the one to hurl  the stone  of dissent  into the waters  of peaceful  city life that  sent waves  of rebellion throughout?

Now  let us return  to the main  topic. I had  said  earlier  that after  migrating   to Madina  it was  the  Prophet  Muhammad (SAW)  who   initiated   action   against   the  Makkans.   After migration   the  Prophet   Muhammad  (SAW) spent  the  first six months  in bringing   stability  to the internal  situation   of Madina.   This  being   done   the  Prophet   (SAW)  then  sent eight  raiding  parties  before  the Battle of Badr four of which he   commanded himself.    These   expeditions   had    two objectives. 

• One objective was  to imperil  the travel  routes  of the  Makkan   trade  caravans   that  served   as  the  lifeline  of their  economy.   This  in  present   day  terminology  can  be referred  to as "the  economic  blockade  of the Quraysh". 

• The second   objective  was  to politically   restrain   the  Quraysh, what   in  modem    day  terminology  is  referred   to  as  "the political   isolation   and  containment  of  the  Quraysh".   

The Prophet  (SAW) achieved  this objective  partly  by forming  a coalition  with,  and  partly  by making  non-alignment  pacts with  the  tribes  residing  between   Makkah   and  Madina   so that  in the event  of war  they would  neither  join sides  with the  Prophet   (SAW)  nor  with   the  Quraysh.  One  of  these expedition's was sent under  the command  of Abdullah   Bin Jahsh  (RAA)   to the Valley of Nakhla.  This valley  is situated between  Ta'if and  Makkah  and served  as a transit  route  for the  trade   caravans   of  the  Quraysh  to  gain  access  to  the shore  of Yemen on their way  from Ta'if. Prophet  (SAW) had instructed   them  to keep  a close eye on the activities  of the Quraysh and  keep  him  updated  on the  same  on a regular basis.  The  people   in  this  expedition   were  not  given  any orders  to engage  with  the enemy.  But it so happened  that this  expeditionary   force  found   itself  in  a  situation    that eventually   resulted   in a skirmish   with  a trade  caravan   of the  Quraysh  comprising  of five  individuals  and  carrying plenty  of merchandise.  Out  of the  five Mushrikeen (polytheists)  one  was  killed,   two  of  them  fled,  and   the remaining   two  were,  along  with  the  booty,  captured   and taken  to Madina.  I do not have  the opportunity or the time to  delve   into   details.   What   I   intend   to  bring   to  your attention    is  the  fact  that  six  months   after  migrating    to Madina,  action  was  initiated  by the Prophet    (SAW) in the form of eight expeditions and the first Mushrik  (polytheist) was killed by the Muslims.

Moreover  it  is  common   knowledge  that  Prophet Muhammad    (SAW)    fought     numerous    battles     after migrating  to Madina   as is corroborated  by  a depiction   of the same  in the Quran:  "They  fight  for Allah's  cause,  they kill  and   are  also  killed".   So  the  difference between    the Prophet's  life  in  Makkah   and  that  in  Medina   is  evident before  you.  On surface  there  seems  to be  a stark  contrast between  the two.

This  apparent  contradiction is the  reason  why  the  famous historian  Toynbee,  who  is considered to be an authority   on the philosophy of history, has injected all the malicious spite in a single  statement. To quote  words  of disbelief  does  not mean   to  harbour  disbelief.   

He  states   that   "Muhammad failed  as a Prophet  but  suceeded  as a Statesman". 

Did  you feel the venom  and  spite  in this sentence? He is suggesting that in Makkah  Muhammad's life had  the semblance of that of  a  Prophet.   There  we  find  Muhammad  (SAW)  giving people   call  of  the  faith   of  Islam,   propagating   religion, delivering sermons,   giving  advice,  exhorting good,  giving warning and  glad  tidings  (about  the Hereafter), observing patience,   being   pelted   with   rocks   yet   choosing   not   to retaliate.  This  is exactly  what  the  lives  of John  the  Baptist (Hazrat Yahya) and  Jesus Christ  (Hazrat Isa) were,  peace  be upon  them both.  They are the role models  for the Christian world.  Jesus  Christ  (PBUH) never  wielded   the  sword!  He never  became  the head  of any  government! Likewise  John the  Baptist   (PBUH)  never  wielded   the  sword!   Therefore Toynbee    concludes   that    the    Seerah   of   the    Prophet Muhammad (SAW) in Makkah is somewhat similar to a Prophet's   way  of life. Although he  does  not  testify  to the prophethood  of Muhammad  (SAW) yet he  admits  that  his Seerah in Makkah  does,  to some  extent,  bear  likeness  to a prophet's  way  of life. But according to him  this  is where Prophet  Muhammad  (SAW) failed. From Makkah  he had  to escape for his life. 

However  in Madina  he finds the Prophet Muhammad (SAW) to be an entirely  different  person.  There he can be seen in the role of a General,  a Cavalier  (or skilled horseman), a King, the 'Leader'  of the city-state  of Madinah. He himself  is the chief justice; cases are put  before  him and he can be seen passing  verdict  on the same.  He can be seen making  pacts  and  agreements. Upon  arriving  at Medina  he brings  three  Jewish  tribes  into  separate  pacts  without   any delay.  Pacts  with  other  tribes  of Arabia  were  also made  in this period.   So  Toynbee  goes  on  to  say  that  this picture resembles   that   of  a  statesman.    He  does   not   find   it  as reflecting  a prophet's glory. He concludes  that Prophet Muhammad   (SAW)  succeeded   as  a  statesman.   But  as  a Prophet  he was unsuccessful.

A British  historian,   Montgomery  Watt,  has  tried  to make Toynbee's   statement   more   weighty   by  using   a  different tactic.  He has  authored   two  separate  books  on the  Seerah, 'Muhammad   at   Mecca'   and    'Muhammad    at   Medina' (Peace be upon  him). By dividing  the Seerah of the Prophet (SAW) into  two  parts,  he has  actually  tried  to make  more vivid  their  apparent contrast,  and has given  the impression that  the Muhammad  (SAW) we encounter   in Madinah  is in reality  an altogether   different  person  from the Muhammad (SAW)  we   see  in  Makkah.   I  have   given   this   example because  to a certain  extent  and  on the face of it a contrast does   exist.   But  ill-meaning  people   have   exploited    this contrast   and   have   made   this  a  subject   of  criticism   and fault-finding.  We have  to admit  that they (the two different manifestations  of Prophet  Muhammad's  personality, peace be  upon   him)  do  appear   to move  in  separate   directions. However   in  the  sequel  I  will  show  where   they  converge and how  they relate  to each other.

Treaty of Hudaibya

Now  I will cite another  significant  example.  All of you must have   read   and   heard   that   in  the  6th   year   of  the  Hijra (Migration to  Madina)   a peace  treaty  was  made  between Prophet  Muhammad  (SAW) and  the Quraysh of Makkah  at a place  called Hudaibya which  can be found  in all books  of the  Seerah by  the  name  of Sulah-e-Hudaibya  (or  the  Peace Treaty  of Hudaibya).   The conditions  of this treaty were  to a great    extent    one-sided     and    apparently     it   gave   the impression  as if Prophet  Muhammad   (SAW) had  relented  to pressure    in  making   this   treaty.      So  much   so  that   his Companions  (RAA)  were  extremely  vexed  and uneasy  as to why  the treaty  was  made  on such  unfavourable  terms,  and they said  "Are we so weak! Are we not on the true path! We are ready  to lay down  our lives for the true cause!" Fourteen hundred  Companions  (RAA) had  sworn  allegiance  to  the Prophet   (SAW) and  to die  for Allah's  Cause  if they  were ordered   to fight.  Each  one  of them  had  taken  oath  on  the blessed  hand  of the Prophet  (SAW) that he would  rather  lay down  his life than turn  his back. Then why  was it that truce was    being    made    on    such    unfavourable    terms    they protested.     One   of   the   conditions    of   the   Treaty    also stipulated   that  they  should  go back  (to Madina),  come  out of the  state  of Ihram, as Umrah  would  not be allowed  this time.  This in  itself  was  impossible   to be  accepted  by  the Companions  (RAA).  They  had  arrived   there  in  a state  of Ihram. The very thought  that they would  have to take off the Ihram   without   performing    the  Umrah   stirred   up  unease amongst  the Companions. Then there was also an item that stipulated   that  in  case  any  person   from  Makkah  were  to come to Madina  without  express permission  of his guardian or tribal chief  (i.e. after accepting  Islam) the Muslims  would be  under   an  obligation   to send  him back.  But if a person from Madina  left the fold of Islam (i.e. became  a disbeliever again)  the  Quraysh would  not  be  under   any  obligation   to return   him  back.   Quite   obviously   it  was   an   extremely unequal  proposition.

The   Companions   were   clearly   distraught   at   this   and became  intensely   resentful   of the fact that  the terms  of the Treaty   were    inequitable.     That   is   why   when    Prophet Muhammad   (SAW), after signing  the Treaty, asked his Companions   to  come  out  of  the  Ihram and  perform   the ritual  sacrifice  of the  animals  they  had  brought with  them for that  purpose,   none  of them  got up.  Such was  the  state of their  emotional   depression   and disturbance.   It was  as if their minds  and  bodies  had  been paralysed.   Everyone  was heart-broken.   The Prophet   (SAW) repeated   twice  that  they should  untie  the Ihram and  sacrifice  their  animals  but  still no one moved.   Aggrieved   and  dismayed   he retired  to his tent.  It  was  usual   for  Prophet   Muhammad    (SAW)  to be accompanied   by  any  one  of his Honourable   wives  (RAA) during   travel.   Consequently    on  this  journey   he  had   the company    of  Hazrat  Umm-e-Salma   (RAA).  The   Prophet (SAW)   confided     with    her    about    the    situation.     She suggested   that  'O Messenger   of Allah!  Don't-ask   anybody to do  anything.   Just  sacrifice  your  animal  and  open  your Ihram'. The Prophet (SAW) stepped  outside,  performed   the ritual  sacrifice  and  summoned    a barber   to  shave   off his hair    after    which    he    opened     his    Ihram.  When    the Companions   (RAA)   saw  this all of them  leapt  to their  feet. Those   who   had   brought  sacrificial   animals   with   them performed    their  sacrifice.  And   all  of  them   after  having their   hair   trimmed    or  shaved   opened   their   Ihram.   The explanation    and  interpretation    of this  episode   is that  the Companions    (RAA)    were  in  an  unsettled   state  of mind. They  were   hoping   that   perchance    events   might   take   a favourable   turn  or that  a new  (Quranic)  revelation   might arrive   (from  Allah  SWT).  But  when   the  Prophet   (SAW) himself  opened  his Ihram their  wavering   state  of mind  was gone  and  everybody   complied   with  the  Prophet's  (SAW) instructions,   otherwise   God  forbid,  we  cannot  even  think of the  Companions    (RAA)  resorting   to disobedience.    The reason  why  I have  narrated  in  detail  the  events  forming part  of the background   is that you can fully appreciate   that in the  6th year  of the Hijra the conditions   stipulated   in the peace  treaty  concluded   at Hudaibya  were  inequitable   and apparently   Prophet    (SAW)  negotiated     the   peace   in   a yielding   manner.   In reality  he  was  at  that  time  making peace    purposefully,      even    though     apparently   with    a surrendering  posture.

Two years later on an occasion the Quraysh violated  a clause of the  Treaty,  and  when  Prophet  Muhammad  (SAW) held them  responsible  for doing  so, the  Quraysh of Makkah   in response  announced  their renunciation of the Treaty. It was then  that Abu  Sufyan, who  was  at that  time the chief of the entire  clan  of Quraysh, realized  that  they  had  committed   a huge  mistake  in the heat of the moment.  The Treaty bore  in itself their protection. He decided  that it should  be renewed. Consequently  Abu  Sufyan  went  to  Madina.   He  spared   no effort, did  his utmost  to have  the Treaty  renewed.   He sent intermediaries  to plead  on his behalf  so that Prophet Muhammad  (SAW) would  agree to a renewal  of the Treaty. But Abu  Sufyan did  not  get any positive  response  from  the Prophet's    side.   The   Prophet    (SAW)  adopted    complete silence in this regard.  He did not agree to the renewal  of the Treaty.  It may  be noted  that  here  also there  is an apparent contradiction. After  a period  of two  years  the  chief  of the Quraysh himself  offers a truce deal and with  this purpose  in mind    traveled    all   the   way    to   Madina,    but    Prophet Muhammad  (SAW) refuses to accept the offer.

Now  the relationship between  these apparently   conflicting actions  will be made  congruent   in case we analyze  matters more  deeply.  What  is it that  is required   to make  clear  this interrelationship  of apparently   opposing  attitudes?  The connection between   them  will be made  manifest  only after determining' the true aim and objective  of Prophet  (SAW) ---  the   true   aim   and   aspiration    for  which   there   was   a continuous   struggle    right    from   the   beginning     of   his Prophetic  mission.  This aim and  aspiration   was none  other than  "to  establish   the  supremacy  of Allah's   chosen  faith (i.e.  Islam)".    It  is   for   this   purpose   that   at   one   time retaliation   was  forbidden.    It  was  not  permitted    even   in self-defense. And  at another  point  in time the order  was  to repel  aggression   and  initiate  action.  At one time truce  was beneficial  for attaining   this purpose,   so a peace  treaty  was made.  One's  personal   ego was  not  allowed   to become  an obstacle  in this process.  The peace treaty  was negotiated in a yielding,   and  to some  extent  a subdued manner,  but  on another  occasion  when  truce was not advantageous  for the ultimate    goal,   it  was   not   made.   In  reality   all  conflicts between   actions  are  removed   only  after  the  ultimate   goal has been clearly identified. The actual reason behind  the Orientalists'  faulty  and biased  stance  is their complete  lack of   understanding    regarding   the   primary    purpose   for which    Messengers   were   sent   from   God   Almighty   to mankind and especially the last Messenger.

Source:LOVE FOR THE MESSENGER (SA)

To Be Continued....