Nabiyy-i Rah. mat
Prophet of Mercy
May Allah Bless him and Give Him Peace
•
SHAYKH ABUL ḤASAN ʿAL NADW
translated by
DR MOHIUDDIN AHMAD
With full-colour maps
TURATH PUBLISHING
2014
Contents
PUBLISHER’S PREFACE
FOREWORD
AUTHOR’S INTRODUCTION
THE AGE OF IGNORANCE
Religious Conditions
Social and Moral Conditions
Byzantine Empire
The Persian Empire
India
Arabia
Europe
The Era of Darkness and Depression
Worldwide Chaos
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SELECTION OF ARABIA FOR THE PROPHET MUḤAMMAD
Arabia’s Era of Depression
The Need for a New Prophet
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ARABIAN PENINSULA
The Land and its People
Cultural Centres
Ethnic Divisions
Linguistic Unity
Arabia in Ancient History
Earlier Revealed Religions of Arabia
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MAKKAH BEFORE THE PROPHET
Ismāʿīl in Makkah
The Quraysh
Quṣayy ibn Kilāb
Banū Hāshim
Makkan Paganism
The Elephants
An Implicit Belief of the Quraysh
Repercussion of Abrahah’s Failure
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Prophet of Mercy
MAKKAH, THE PROPHET’S BIRTH PLACE
The Metropolis
Reconstruction of Makkah
The City State
Commercial Operations
Economic Conditions, Weights and Measures
Prosperous Families of Quraysh
Culture and Arts
Military Prowess
Makkah, the Heart of Arabia
The Moral Life
Religious Life
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FROM BIRTH TO PROPHETHOOD
ʿAbdullāh and Āminah
Birth of the Prophet
The Suckling Period
Death of Āminah and ʿAbd al-Muṭṭalib
Abū Ṭālib becomes the Guardian
Divine Tutelage
Marriage with Khadījah
Reconstruction of the Kaʿbah
Ḥilf al-Fuḍūl
A Mystifying Unrest
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THE DAWN OF PROPHETHOOD
Humanity’s Morningtide
In the Cave of Ḥirā’
Back Home
The Prediction of Waraqah ibn Nawfal
Khadījah Accepts Islam
ʿAlī ibn Abī Ṭālib and Zayd ibn Ḥārithah
Abū Bakr Accepts Islam
The Flower of Quraysh find Faith
On Mount Ṣafā
A Cogent Argument
Beginning of Persecution
Abū Ṭālib’s Anxiety
Persecution Begins
Ill-treatment of the Prophet by his people
The Suffering of Abū Bakr
Quraysh in a fix
Heartlessness of the Quraysh
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Contents
Ḥamzah Accepts Islam
Proposal of ʿUtbah to the Prophet
Muslims Migrate to Abyssinia
Quraysh pursue the Muslims
Jaʿfar’s portrayal of Islam and ignorance
Discomfiture of the Qurayshite Emissaries
ʿUmar Embraces Islam
Boycott of Banū Hāshim
In the Shiʿb Abī Ṭālib
Annulment of the Decree
Death of Abū Ṭālib and Khadījah
Sparkling symphony of the Qur’ān
Journey to Ṭā’if
The Ascension
The Real Significance of the Ascension
Obligatory Prayers
Tribes invited to Islam
The Risky Path to Islam
The Beginning of Islām among the Anṣār
First Pledge of ʿAqabah
The Reason for Anṣār’s Acceptance of Islam
Strategic Importance of Madīnah
Expansion of Islam in Madīnah
Second Pledge of ʿAqabah
Permission to migrate to Madīnah
Unsuccessful Conspiracy Against the Apostle
Prophet’s Migration to Madīnah
The Strange Inconsistency
The Moral of the Emigration
Towards the Cave on Mount Thawr
The Miracle of Love
The Celestial Assistant
The Most Critical Moment of Human History
Lo! Allāh is With Us
Surāqah Follows up the Apostle
A Prediction
The Blessed Host
YATHRIB BEFORE ISLAM
Difference between Makkan and Madīnan Societies
Jews
Religious Affairs of the Jews
Finances
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Prophet of Mercy
Religious and Cultural Conditions
The Aws and the Khazraj
Physical and Geographical Conditions
Religious and Social Conditions
Economic Cultural Conditions
Yathrib’s Advanced and Composite Society
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IN MADNAH
How Madīnah received the Messenger of God
The Mosque or Qubā’
In the house of Abū Ayyūb Anṣārī
Construction of the Prophet’s Mosque and Quarters
Bonds of brotherhood between the Anṣār and Muhājirūn (emigrants)
Covenant between the Muslims and the Jews
The call to Prayer
Hypocrisy Rears Its Head in Madīnah
Beginning of Jewish Animosity
Change of the Qiblah
Jews Give Offence to Muslims
Permission to Fight
Expedition of Abwā’ and ʿAbdullāh ibn Jaḥsh
Fast made obligatory
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THE DECISIVE BATTLE OF BADR
Faithfulness of the Anṣār
Enthusiasm of the Youngsters
Strength of the Contending Parties
The Democratic Way
The Apostle as a General
Preparation for the Fighting
an Entreatment to Beseech the Lord
The True Position and Station of the Muslims
The General Attack
The First Martyr
The Desire of Two Brothers
The Great Victory
Effects of the Victory of Badr
Ties of Blood or Faith
Treatment of the Captives
Ransom of the Prisoners
Other Expeditions
Kaʿb ibn Ashraf Meets His Doom
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Contents
15
THE BATTLE OF UH. UD
Revenge: A Binding Obligation
The Prophet takes the Position
Enthusiasm of the Youngsters
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191
192
192
MAPS
The First Phase of Action
Martyrdom of Ḥamzah and Muṣʿab ibn ʿUmayr
Victory of the Muslims
The Table Turns on the Muslims
The loving Companions
Muslims Regain Confidence
The Exemplary Endurance
Burial of Muṣʿab ibn ʿUmayr
The Prophet’s Influence on the Womenfolk
Devotion and Faith
A Lesson for the Muslims
Apple of the Eye
Bi’r Maʿūnah
Dying Declaration of a Martyr
Expulsion of Banū ’n-Naḍīr
The Raid of Dhāt ar-Riqāʿ
Who Now Can Save You?
Expeditions Without Fighting
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THE BATTLE OF TRENCHES
Wisdom: A Lost Property of the Muslims
Enthusiasm and the Co-operative Spirit
Miracle Predicting a Bright Future
Some More Miracles
The Fiery Ordeal
The Actual Fight
The Ardent Zeal of Muslim Women
Divine Succour
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ACTION AGAINST BAN QURAYZ. AH
Banū Qurayz.ah’s Breach of Faith
Banū Qurayẓah Assailed
Repentance of Abū Lubābah
Truth in Action
Decision consistent with the Law of Moses
Benevolence and Largesse
Expedition of Banū al-Muṣṭalaq and the Affair of
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Prophet of Mercy
THE TRUCE OF H. DAYBIYYAH
Vision of the Prophet
Trip to Makkah
Irritation of the Quraysh
Love put to Trial
The Pledge of Riḍwān
Parleys, Conciliation and Accord
The Treaty of Peace
Exemplary Moderation and Prudence
Treaty or Trial
Faith put to Trial
Ignominious Peace or Signal Victory
Failure or Success
The Treaty turns to Victory
Khālid ibn al-Walīd and ʿAmr ibn al-ʿĀṣ
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LETTER TO THE MONARCHS
Letters of the Prophet
Who were these Kings?
Reaction of the Monarchs
Heraclius and Abū Sufyān
Who were the Arīsiyyīn?
Letters to the Arab Potentate
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THE EXPEDITION TO KHAYBAR
The Divine Reward
The Apostle leads the Army
The Victorious Commander
ʿAlī faces the Jewish Warrior
An Easy Reward
I Did Not Come to You for It
Religious Tolerance
Arrival of Jaʿfar ibn Abī Ṭālib
Another Conspiracy
Effect of the Conquest of Khaybar
The Spoils of Khaybar
Magnanimity of the Mūhājirīn
The Missed Pilgrimage
Rights of Women Restored
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THE EXPEDITION TO MU’TAH
First Expedition to the Byzantine Territory
Dauntless Warriors
Action Starts
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Contents
Khālid Assumes Command
A Glimpse of the Battlefield
Jaʿfar aṭ-Ṭayyār
Words, Kind and Comforting
Not Deserters but Warriors
Subsequent Expeditions
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THE CONQUEST OF MAKKAH
Background of the Conquest
Dereliction of Banū Bakr and Quraysh
Complaint to the Apostle
Last Bid to Seek Justice
Efforts to Renewal the Treaty
Prophet preferred over Parents
Abū Sufyān Bewildered
Affairs of Ḥāṭib ibn Abī Baltaʿah
The Writ of Amnesty
Abū Sufyān Appears before the Apostle
General Amnesty
Abū Sufyān Witnesses the Army
Triumphant Entry into Makkah
The Day of Mercy and Forgiveness
A Few Skirmishes
Kaʿbah Cleared of Idols
Princely Generosity
Islam, the Religion of Monotheism
The Prophet of Mercy
Equality Before Law
Kindness to Enemies
Hind Accepts Islam
Inseparable Companions
Sinner Turns into Saint
All Traces of Paganism Erased
Impact of Makkah’s Conquest
The Youthful Administrator
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300
THE BATTLE OF H. UNAYN
Assemblage of Hawāzin
Not a Sign of Idolatry
In the Wadi of Ḥunayn
Rift Within the Lute
Victory and Peace of God
The Last Encounter
In Awṭās
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304
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Prophet of Mercy
THE BATTLE OF T. ’IF
Fugitives of Thaqīf
Siege of Ṭā’if
Kindness in the Battlefield
The Siege Raised
The Spoils of Ḥunayn
Love for Anṣār and their Selflessness
Captives Released
Loving Kindness
The Lesser Pilgrimage
No Complaisance to Idolatry
Kaʿb ibn Zuhayr accepts Islam
307
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308
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309
310
310
311
311
312
THE EXPEDITION TO TABK
The Time of Expedition
Enthusiasm of the Muslims
The army’s Departure for Tabūk
Demoralised Hypocrites
Treaty of Peace with Aylah’s Ruler
Back to Madīnah
Funeral of a poor Muslim
Trial of Kaʿb ibn Mālik
The Expeditions at a Glance
The First Hajj
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319
319
320
320
320
321
321
325
327
THE YEAR OF DEPUTATIONS
Arrival of Deputations in Madīnah
The Apostle’s conversation with a Pagan
Commandment for Zakāt and Charity
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333
335
THE FAREWELL PILGRIMAGE
Educative Apostle of the Pilgrimage
Unique Record of the Farewell Pilgrimage
A Synopsis of the Farewell Pilgrimage
How the Pilgrimage was performed
The Addresses of the Apostle
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343
THE ETERNAL REST
Completion of the Apostle’s Mission
Recitation of the Qur’ān and Devotional Exercises
Ardent Desire for Nearness to God
Beginning of the Illness
The Last Army
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348
Contents
Keen Interest in the Detachment of Usāmah
Solicitude for the Welfare of Muslims
Indifference to the World and Wealth
Anxiety for the Prayer
The Farewell Speech
Directions for Kindliness toward the Anṣār
Last Look on the Muslims in Prayer
Interdiction of Prayers at Sepulchres
The Last Directions
How the Apostle left this World
Bewilderment of the Companions
The Brave Words of Abū Bakr
Oath of Fealty to Abū Bakr
Burial of the Apostle
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356
WIVES AND CHILDREN OF THE APOSTLE
The Prophet’s Marriages
The Prophet’s Children
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362
CHARACTER AND FEATURES
Love of God
Indifference to the World
Natural Disposition
Moderation and Seemliness
The Prophet in His House
Selflessness
Instinctive Magnificence
Mildness, Courtesy and Forbearance
Modesty
Courage and Shyness
Mercy and Compassion
A Comprehensive and Eternal Model
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379
382
383
384
386
MERCY OF THE WORLD
MAPS
INDEX
389
403
417
Publisher’s Preface
•
LL PRAISE IS God’s alone. We praise Him, seeking His help, forgiveness and
protection; and we pray also that His peace and blessings descend upon
Muḥammad , His slave and Messenger, the seal of the Prophets, the
chosen one, and our leader and master, and upon his family, his Companions
and those who follow them in goodness.
The biography of the Messenger of God is the great didactic story of Islam,
containing within it all the significant narratives of life, religion and society.
Termed ‘sīrah’, this is a historical genre of literature from which successive generations have drawn lessons that they applied to their particular environment.
In the 20th century our author, Shaykh Abū ’l-Ḥasan an-Nadwī, ranks among the
foremost of scholars who applied the lessons of the sīrah to the political, social
and religious environment he saw around him in his time. He was born in in the
Indian town of Rai Bareily in 1914 into a pious and scholarly family where he
formed a lifelong attachment to the sīrah of the Prophet . His was a childhood
immersed in the sacred sciences of religion, studying the Qur’ān, ḥadīth, Islamic
jurisprudence, and the history of Islam, in particular, the accounts of the life of
the Messenger of God he heard imbued him with a love that was to become
the impetus for his lifelong devotion to religion. He grew to become a major
figure in the Islamic world and his influence spread far beyond the boundaries
of the Indian subcontinent, becoming a scholar of renown in the Arab world
and even in the West.
This biography is written in contemporary style, drawing from classical
works and original source materials, but it also includes details and incidental
material that reveal the author’s academic curiosity and fascination with history
and which provide a vivid account for the reader. Of particular interest is his
21
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Prophet of Mercy
thorough investigation of the social, economic and moral conditions present in
Makkah and Madīnah before the advent of Islam, along with descriptions of the
geography and political conditions of the lands that were to become the cradle
of the Islamic faith. It is my hope that this publication will be of critical importance and act as a landmark as we navigate through the difficult social, religious,
and political questions that we face today.
In bringing this book to print I am immensely grateful to Dr Akram Nadwi
who bought this valuable work to my attention. Gratitude is extended to Brother
Yusuf Zanella and Brother Muhammad Ansa for the great work they have put
in as language editors. Credit is due to our dedicated editors Ustadha Rashida
Esakjee, wife of my dear friend Mufti Abdur Rahman Mangera, and Kolsuma
Begum,wife of my dear friend Dr Ashik Rahman. Finally I would like to thank
Moulana Shoaib Shah for translating the maps from Arabic to English and also
as one of the editors. Recognition has to be given to Sister Lina Qaisy for the
meticulous work she has done as the cartographer.
My gratitude would not be complete if I did not thank my late father Maulana Muhammad ibn Ahmed Batha, may Allah have Mercy on him and fill his
Kabar with noor, who inculcated in me the importance of the history of the
Messenger of God .
YAHYA BATHA
London, 2012.
1
The Age of Ignorance
•
Religious Conditions
G
REAT RELIGIONS of the world had spread the light of faith, morals and
learning in the ages past, but every one of these had been rendered a
disgrace to its name by the sixth century of the Christian era. Crafty
innovators, unscrupulous dissemblers and impious priests and preachers had,
with the passage of time, so completely distorted the scriptures and disfigured
the teachings and commandments of their own religions that it was almost
impossible to recall the original shape and content of these religions. Had the
founder or the prophet of any one of them returned to earth, he would unquestionably have refused his own religion and denounced its followers as apostates
and idolaters.1
Judaism had, by then, been reduced to an amalgam of dead rituals and sacraments without any spark of life left in it. Also, being a religion upholding racial
superiority, it has never had any message for other nations or for the good of
humanity in general.
It had not even remained firmly wedded to its belief in the unity of God
(which had once been its distinguishing feature and had raised its adherents to
a level higher than that of the followers of ancient polytheistic cults), as com1 The manner in which the scriptures of all the great religions had been deformed and mutilated, and,
in most cases, given an entirely false colouring, has been treated in some detail, questioning the authorities
belonging to each of them, under the heading ‘Qur’ān and the Earlier Scriptures’ (pp.171–183) in my earlier
work entitled Islamic Concept of Prophethood.
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Prophet of Mercy
menced by the Prophet Abraham to his sons and grandson Jacob . The Jews
had, under the influence of their powerful neighbours and conquerors, adopted
numerous idolatrous beliefs and practices as acknowledged by modern Jewish
authorities:
The thunderings of the prophets against idolatry show, however, that deity
cults were deeply rooted in the heart of the Israelites, and it does not appear to
have been thoroughly suppressed until after the return from their exile from
Babylon. Through mysticism and magic many polytheistic ideas and customs
again found their way among the people, and the Talmud confirms the seduction of idolatrous worship.1
The Babylonian Gemara2 (popular during the sixth century and often even
preferred to Torah by the orthodox Jewry) typically illustrates the crudeness
of intellectual and religious understanding among sixth century Jews, with its
jocular and imprudent remarks about God and many an absurd and outrageous
belief and idea; beliefs and ideas which lack not only sensibility but are also
inconsistent with the Jewish faith in monotheism.3
Christianity had fallen prey, in its very infancy, to the misguided fervour of
its overzealous evangelists; unwarranted interpretation of its tenets by ignorant
church fathers and iconolatry of its gentile converts to Christianity. The manner in which Trinitarian doctrine came to have the first claim to the Christian
dogma by the close of the fourth century has been thus described in the New
Catholic Encyclopedia:
It is difficult, in the second half of the 20th century to offer a clear, objective, and
straightforward account of the revelation, doctrinal evolution, and theological
elaboration of the mystery of the Trinity. Trinitarian discussion, Roman Catholic
as well as other, presents a somewhat unsteady silhouette. Two things have happened. There is the recognition on the part of exegetes and Biblical theologians,
including a constantly growing number of Roman Catholics, that one should
not speak of Trinitarianism in the New Testament without serious qualification.
There is also the closely parallel recognition on the part of historians of dogma
and systematic theologians that when one does speak of an unqualified Trinitarianism, one has moved from the period of Christian origins to, say, the last quad1 Ludwig Blan, Ph.D., Prof. of Jewish Theological Seminary, Budapest, Hungary, in the article on
‘Worship’ in Jewish Encyclopedia, Vol.XII, pp.568–69.
2 The Talmud is the body of Jewish law and legend comprising the Mishnah (precepts of the elders
codified c. 200 AD) and the Gemara is a commentary on the Mishnah (in recessions, at Jerusalem c. 400
and at Babylon c. 500).
3 For details see Dr. Rohling’s Jews in the Light of Talmud. Arabic version Al-Kanz al-Marṣūd fi
Qawāʿid at-Talmūd by Dr. Yūsuf Hins.
The Age of Ignorance
39
rant of the 4th century. It was only then that what might be called the definitive
Trinitarian dogma ‘one God in three persons’ became thoroughly assimilated into
Christian life and thought.1
Tracing the origin of pagan customs, rites, festivals and religious services of the
pagans in Christianity, another historian of the Christian church gives a graphic
account of persistent endeavour of early Christians to subsume the idolatrous
nations. Rev. James Houston Baxter, Professor of Ecclesiastical History in the
University of St. Andrews writes in The History of Christianity in the Light of
Modern Knowledge:
If paganism had been destroyed, it was less through annihilation than through
absorption. Almost all that was pagan was carried over to survive under a Christian name. Deprived of demi-gods and heroes, men easily and half consciously
invested a local martyr with their attributes labelled the local statue with his
name, transferring to him the cult and mythology associated with the pagan deity.
Before the century was over, the martyr-cult was universal, and a beginning had
been made of that imposition of a deified human being between God and man
which, on the one hand, had been the consequence of Arianism, and was, on the
other, the origin of so much that is typical of medieval piety and practice. Pagan
festivals were adopted and renamed: by 400, Christmas Day, the ancient festival of
the sun, was transformed into the birthday of Jesus.2
By the sixth century, the antagonism between Christians of Syria, Iraq and Egypt
on the question of the human and divine natures of Christ had set them at one
another’s throats. The conflict had virtually turned every Christian seminary,
church and home into a hostile camp, each anathematising the other and thirsting after its adversary’s blood. ‘Men debated with fury upon shadows or shades
of belief and staked their lives on the most immaterial issues’,3 as if these differences meant a confrontation between two antagonistic religions or nations. The
Christians were, thus, neither inclined nor had time to set their own house in
order and smother the ever-increasing viciousness in the world for the salvation
of humanity.
In Iran, from the earliest times, the Magi worshipped four elements4 (of
which fire was the chief object of devotion) in the oratories or fire-temples for
1 The New Catholic Encyclopaedia (1967) art., “The Holy Trinity”, vol, 14, p. 295.
2 The History of Christianity in the Light of Modern Knowledge, Glasgow, 1929, Chap. Church, 312–
800 AD, p. 407.
3 Alfred J. Butler, The Arab Conquest of Egypt and the last Thirty Years of the Roman Dominion,
Oxford (1902) pp. 44–45.
4 These elements were light, water, earth and wind.
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Prophet of Mercy
Thus, the prophethood of Muḥammad made a clean sweep of the existing
order of things in the world. The longings and desires of man were now centred
on a new objective. The love of God took possession of his being. The pleasure of
God became the immortal thirst of human heart. Mercy and kindness to God’s
creatures was recognised as the greatest virtue which became the sole object of
man’s endeavour.
It was then, after the advent of Islam, that the leading feature of all the countries, Arabia and Iran, Syria and Egypt, Turkistan and Iraq, North Africa and
Spain became the search for higher and tender virtues, in the pursuit of which
we find thousands of lovelorn souls. During this period we see innumerable
men of God preaching love of God, kindness and compassion to every sentient
being, the merits of virtuous living, the acquisition of knowledge for attaining
the pleasure of God, revulsion to cruelty and indecency, and the grace of humility and modesty. They taught the lesson of human dignity and brotherhood of
man and made this earth a kingdom of God.
If you could peep into the souls of these elevated individuals, you would witness the unbelievable flight of their imagination, the purity of their innermost
feelings and liveliness of their perceptions. You would see how they were ever
willing to put their own life at stake for others, how they made their own children and family suffer for the good of all and sundry, the way they compelled the
autocratic kings and potentates to do justice to the weak and the poor and how
rightfully just they were even to their enemies. In fact, it would have been difficult for us to believe today what a fine specimen of humanity, what a sublime
soul were these men of God if the historians and biographers had not preserved
a truthful record of their lives and acts.
This striking change in the manners and morals of the people was, indeed,
the greatest miracle worked by the holy Prophet of Islam .
Verily, God says in truth:
We sent you not save as a mercy for the people.
EXPEDITION OF HUDAYBIYYAH
DHU'L QA'DAH, 6TH YEAR HIJRI
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Abysinnia-Aksum
ETHIOPIA
404
Ab
a
uq
l
N
THE RED SEA
UAE
THE COMPENSATORY 'UMRAH
(Lesser Pilgrimage) 7th YEAR OF HIJRAH
20
40
405