The Phase of Predictions for the Prophet (sws)
Islam’s Welcome in Yathrab
Yathrab was a central settlement, about as far as a ten day journey north of Makkah. Two tribes: the Aws and the Khazraj, of the same origin, lived here. They were Arabs by race and similar to the other Idolaters of Arabia in religion. According to research by historians, their ancestors came from Yemen and settled here. Adjacent to Yathrab were three habitations occupied by three highly influential Jewish tribes: the Banu Nadir, the Banu Qurayzah and the Banu Qaynuqah. The Banu Nadir and the Banu Qurayzah were from the original Israelites and scholars of the Torah. In terms of lineage, the Banu Nadir were perceived nobler than Banu Qurayzah, and this was an accepted fact amongst the Jews living in Khyber, Fadak and the valley of al-Qura, a journey of a few days north of Yathrab. These tribes had migrated from Palestine to settle here.
The neighbourhood of the Jews influenced the Aws and the Khazraj tribes in several ways. Despite being Idolaters, they were aware of the concept of tawhid and the Day of Judgement. Idol worship was less pronounced than in other idolatrous tribes. Some families of both tribes had accepted Judaism. According to Arab custom in a tribal culture, the rights of these Jews were protected and they were equal stakeholders in fulfilling their collective obligations and implementing the decisions of their tribes.
Jews are known throughout the world as a conspiratorial people. Their national characteristic is that they betray those who are kind to them. This is the reason why nations which provide refuge to them at one time, seek ways to get rid of them later. Due to this plotting nature, the Jews would employ all efforts to damage the Aws and the Khazraj tribes. The leader of these tribes, Malik ibn ‘Ajlan played a key role in breaking the hold of the Jews and did not allow the latter to gain supremacy over his tribes. Thus, Aws and the Khazraj inked collaborative agreements with nearby tribes of Muzaynah, Sulaym, Juhaynah and Fazarah. The Jews resented this and plotted to create rifts between the Aws and the Khazraj, who began to wage battles with each other every now and then. As a result, the Arabs faced human and financial losses with each fight and no tribe was strong enough to confront the Jews in any matter. The latter, in possession of a divine book, were aware that a highly placed Prophet was due to come after Jesus (sws), and also knew of the preceding signs and the discerning features of the prophet. They knew that when he arrived, God would grant him success and glory, and his enemies would face humiliation. Whenever any trouble with the Aws and the Khazraj tribes arose, they would threaten the latter by saying that when the last Prophet came, they would believe in him and fight with them, and then their fate would be similar to that of ‘Ad and Thamud.
The series of battles between the Aws and Khazraj, known as the Battle of Bu‘ath lasted for over 100 years. The last battle occurred a few years after the prophethood of Muhammad (sws). The leaders of both tribes were killed in large numbers. At this, they realized their stupidity and began to ponder over ways to get out of this situation and declare a single leader, under whom both could lead a life of peace and collaboration. Narratives indicate that they had ‘Abdullah ibn Abi Salul in mind for this position. Some people wished to make him king of both tribes.
Interest of the Khazraj in Islam
During the 11th year of prophethood, when the Prophet (sws) went out to the tribes to preach Islam, he met the people of the Khazraj. After introductions, he told them that he had been assigned by God as a messenger to bring people to the right path. He informed them of Islam’s basic teachings and recited verses from the Qur’an. The people were very impressed and after mutual consultation, decided that he was the same Prophet of whose messengerhood the Jews had been informing them, and threatening with. Not wanting to let the Jews take a lead over them in accepting Islam, they told the Prophet (sws):
O Messenger of God! What we have left behind is a nation that is unique in infighting and creating chaos. May God bring them together through your blessings. We shall return to our people and communicate your message to them. We shall call them to the faith which we have accepted. If we are able to unite, there shall be no one more revered and respected than you.[1]
It is clear that those were the words of people who were exhausted and wounded, and tired of constant wars. When they were attracted towards the Islamic teachings, they recognized the potential of unity between warring tribes, because religious relationships are stronger than others, and the morals inculcated through faith are more sustainable than secular ones. The fortunate men from the Khazraj who accepted Islam included: As‘ad ibn Zurarah and ‘Awf ibn al-Harith from the Banu Najjar; Rafi‘ ibn Malik from the Banu Zurayq; Qutbah ibn ‘Amir ibn Hadidah from the Banu Salamah; ‘Uqbah ibn ‘Amir ibn Nabi from the Banu Haram and Jabir ibn ‘Abdullah from the Banu ‘Ubayd.
The Prophet (sws) asked them about the conditions in Yathrab, especially regarding their relations with the Jews. He was told that they were collaborators (in the last battle of Bu‘ath, the Banu Qaynuqah were with the Khazraj and the Banu Nadir and Banu Qurayzah had collaborated with the Aws).
When this fortunate group returned to Yathrab, they informed their tribe of the prophethood of Muhammad (sws) and his teachings. They presented their point of view about the possibility of unity among the tribes that had occurred to them. As a consequence, many people were influenced and they realized that, by being the first to accept Islam, they could gain superiority over the Jews. In other words, a major factor of the people of Yathrab in accepting Islam was the background of their submissive situation.
The Allegiance in the First Hill Track
The preaching efforts of the first Muslims in Yathrab resulted in several people, including those from the tribe of Aws, coming into the fold of Islam. During the hajj period of the 12th year of prophethood, 12 people took an oath of allegiance at the hand of the Prophet (sws). He taught them the Islamic instructions which they were to obey, and of the things they were to desist from. This oath was taken secretly on a steep hill, away from Mina. All those present vowed to be careful about what was allowed and disallowed in Islam, and to live their lives according to the teachings of the Prophet (sws).
Describing the situation in Yathrab, this group said that the message of Islam was being discussed in every house and there was great interest in gaining more information. However, no one knew much about it. If someone from the early days of Islam was to be sent to them as a teacher, this message would be grounded quickly within the hearts of other people too. The Prophet (sws) promised to do so and prepared a young man from the Quraysh, Mus‘ab ibn ‘Umayr (rta) to go to Yathrab, teach the Qur’an, explain Islamic principles and arrange for group prayers by leading as the Imam himself. When Mus‘ab ibn ‘Umayr (rta) went to Yathrab, he was welcomed by Asad ibn Zararah (rta) and he introduced him to influential people in Yathrab. Those who held negative views about Islam were unhappy to see a stranger in their midst. Mus‘ab ibn Umayr removed their misgivings very diplomatically. Yathrab proved to be a fertile ground for Islam. When the leaders of both the Aws and the Khazraj tribes accepted Islam, no barriers remained for the rest of the people and they followed suit. In the stifling environment of Makkah, such happy tidings from Yathrab were a breath of fresh air for the Prophet (sws). Even the Qur’an consoled him at such times:
Did We not expand for you, [O Muhammad], your breast? And We removed from you your burden. Which had weighed upon your back And raised high for you your voice. For indeed, with hardship [will be] ease; indeed, with hardship [will be] ease. So when you have finished [your duties], then stand up [for worship]. And to your Lord direct [your] longing. (94:1-8)
In the early days of prophet hood, the Prophet (sws)’s heart was very heavy with a sense of responsibility. When the Quraysh persisted in creating barriers to spreading his message and became increasingly aggressive, the Prophet (sws)’s worries increased. But now a stage of relative ease had been reached. The Qur’an told him not to worry. In the future too, hardships would soon be replaced with ease.
The incidents of isra’ and mi‘raj have been popularly included as miracles in the life of the Prophet (sws) and people generally sway with wonder at the descriptions of these amazing experiences. However, the manner in which the incidents have been related in the Qur’an and Hadith indicates a specific quality of the Prophet (sws), which God had granted him specially. This was the integration of the spiritual legacy of both branches of Prophet Abraham (sws): the Ishmaelites and the Israelites; and it was a prediction of the Prophet (sws)’s great victory. The Qur’an says:
Exalted is He who took His Servant by night from al-Masjid al-Haram to the far away Mosque, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (17:1)
Al-Masjid al-Haram means the mosque in Makkah that surrounds the Ka‘bah, the centre of the Abrahamic tawhid and prayer. This mosque is the custodian of Abrahamic traditions. In it, the footprints of Ishmael (sws) and of the pious among his progeny are deeply ingrained. The declaration of God’s Oneness through prayer, hajj and ‘umrah, and connection with God and arrangements of training for piety are all present there. That is where Abraham (sws) brought his only son to be sacrificed in the name of God, and thus became an immortal example of practical demonstration of Islam’s true message. Pious people will continue to take guidance from his action until the Day of Judgement.
The far away mosque is the Bayt al-Maqdis which was the result of the dreams of prophets David (sws) and Solomon (sws); the sign of obedience of the Israelites; a manifestation of God’s light and guidance and blessings of the prophets from within the Israelites.
In isra’, the Prophet (sws) was taken from the Mosque of Haram to the Mosque of al-Aqsa within one night, and was shown the spirituality and great signs and symbols of the two sacred places. Narratives tell of prayers being held with all prophets and messengers under the leadership of the Prophet (sws). This indicates that he was given supremacy over all messengers and thus, the status of the Imam of all prophets showed his qualities, the reverence with which he was held and the highest level of prophethood. This indicated that his personality was the amalgam of the best of all spiritual essence of both branches of the progeny of Abraham (sws): the Israelites and the Ishmaelites. Hence, in future, his persona would be the meeting point of both generations. Now, neither could the Jews claim the legacy of the prophets of the Israelites, nor could the Ishmaelites, in their present condition, retain a legitimate hold on the legacy of Abraham (sws). The isra’ incident, thus held the message that the Prophet (sws) had been placed at the highest status and, if the progeny of Abraham (sws) insisted on its previous stance, it would cease to exist. The only right path for it was to believe in the Prophet (sws) and move forward under his guidance.
Prophets and messengers are teachers for their nations. It is necessary for a successful teacher to possess observatory skills and experience, as well as knowledge of facts. This is why God has used various ways and means of divine revelation for prophets. Matters that relate to facts are communicated through the guidance provided through revelation of texts, together, texts but where it becomes necessary to show wider views and several aspects would fill up books. As far as the physical body is concerned, it has limited facilities. The eye can see only up to a certain distance: when light increases beyond a limit, eyes are blinded. If noise level goes beyond limits, the ear’s ability to hear is affected. This is why multiple aspects of the world that occur at more than one place do not come within the purview of the physical powers and skills of the human body. God, therefore, uses a type of revelation which embodies the manifestation of a secret to a messenger through his intuition. Prophets are thus able to see matters through their internal eye. Several Ahadith contain examples of such revelations to the Prophet (sws). For example, at one instance of in Friday gathering, he was shown some conditions of Paradise and Hell. He thought of breaking off a bunch of grapes from a tree of Paradise and show it to his companions. Similarly, he was taken from the Mosque of Haram to the Mosque of al-Aqsa. The Qur’an has used the term ru’ya for this experience, which is at a higher level than a dream. According to a Hadith, He said that he was between the states of being awake and slumber, when this incident took place.
‘A’ishah (rta), Hudhayfah ibn al-Yaman (rta), Mu‘awiyyah (rta) and Hasan al-Basri believed that this was a spiritual journey, while Ibn ‘Abbas (rta) was of the view that this was a physical journey. The Qur’an calls it ru’ya and its purpose was to drive fear into the hearts of the Quraysh. Verse 60 of Surah Isra’, referring to three things, says that when God revealed that He was tightening the circle around them, or said that those who reside in Hell would be given cactus, which grew at the bottom of Hell, to eat, or told the Prophet (sws) that he would be taken to Isra through a ru’ya, the objective was to alert the Quraysh of the terrible fate that awaited them in this world and the next. But these warnings became an evil for them. They ridiculed them and did not try to learn any lesson from them. According to Ibn Kathir, the ru’ya mentioned in the Qur’an refers to the isra’ incident and those who assume it to mean something else are not correct.
Narratives also include the incident of the mi‘raj (ascension), which is an addition to isra’. This tells of the Prophet (sws) being taken to the heavens where he was introduced to other prophets. The surprising fact about the narration of this incident is that the list of prophets does not include Noah (sws), Hud (sws), Salih (sws), Lot (sws) and Shu‘ayb (sws), whose lives have been presented in the Qur’an as examples. Instead, the prophets who met Muhammad (sws) include Adam (sws), Abraham (sws) and Moses (sws), Aaron (sws), Joseph (sws), John the Baptist (sws) and Jesus (sws). Adam (sws) was the father of mankind, who was given the custody of God’s guidance, and his progeny was divided into good and evil. Abraham (sws) was the builder of the Ka‘bah, the practical demonstrator of the real essence of Islam and the ancestor of the Ishmaelites, who were the addressees of the Prophet (sws) and who he was calling to follow Abraham’s example. The other prophets belonged to the Israelites, who were made custodians of God’s guidance and were given the Torah. They were also those who had been associated with the worship at Bayt al-Maqdis. In other words, the meetings that took place during the incident of mi‘raj, were in the context of Baytullah and at Bayt al-Maqdis. Which spiritual experiences the Prophet (sws) came across, and what messages the other prophets gave to him are only within the knowledge of God. It is, however, clear that the Prophet (sws) was introduced to the other prophets as an extraordinary person, which shows his superior status and bearing over them. Thus, the relation of this incident, in addition to that of isra’, contributed to highlight the Prophet’s message. It indicated to the Quraysh and their friends the Jews that their customs and teachings were now invalid and that they were to be subjected to by Islam.
The addressees of the Prophet (sws) understood the purpose of isra’ immediately, and began a propaganda that he had started to brag, and that he was dreaming of ruling over both the Ishmaelites and the Israelites. His fancies and false desires indicated that he had ceased to be realistic due to his attachment to his views. While the Quraysh made fun of this incident, they also decided to test his knowledge of the Bayt al-Maqdis. Narratives indicate that the same Being Who had taken him to the Mosque brought it in front of his eyes again, so that he was able to observe and answer the questions raised by the Quraysh.
The Quraysh were not only proud of their ancestry, but also of the responsibility they carried toward the Ka‘bah. In addition to being an Abrahamic legacy, it was their main source of grandeur and power. Their view about the Prophet (sws) was that he could have enhanced his standing and prestige in society by remaining attached to his family, but he had isolated himself and was guilty of cutting off his connections with relatives, hence he was now like a broken branch of a tree which dries up soon after because it no longer receives sustenance from its trunk. Ka‘b ibn Ashraf was a well known leader and poet of the Jews. When he came to Madinah, the Quraysh told him about the Prophet (sws) who had, according to them, cut himself away from his people, yet considered himself to be above them, whereas they were the ones who guided the pilgrims, provided water to them and were the sole bearers and custodians of the Ka‘bah. Ka‘b replied that indeed, they were superior to the Prophet (sws). In response to this, the Qur’an replied through Surah Kawthar:
Indeed, We have granted you, [O Muhammad], al-Kawthar. So pray to your Lord and sacrifice [to Him alone]. Indeed, your enemy is the one cut off. (108:1-3)
Ibn ‘Abbas (rta), Sa‘id ibn Jubayr, ‘Ikramah, Qatadah and Mujahid have taken kawthar to mean plentiful blessings, which have been interpreted variously by exegetes as the pond or river in Paradise, the Qur’an or Paradise itself. The renowned exegetes of Nizam al-Qur’an, Imam Hamid al-Din Farahi, has included the Ka‘bah within the plentiful blessings, because the meaning of plentiful, found in the word kawthar is indicated most by the Ka‘bah. He writes:
If anyone reflects upon the characteristics of the canal which was shown to the Prophet (sws), he would realize that, in reality, it was a spiritual form of the Ka‘bah and its surrounding environment. Various sources have shown that the common features are that it is a canal, palaces of pearls adorn its corners and its ground is set with rubies, coral and topaz. It has receptacles that are like stars of the skies. Its water is whiter than milk, sweeter than honey, cooler than ice. Its soil smells better than musk. Birds whose necks are like sacrificial animals descend upon it.[2]
After this, he writes with reference to Sahih Bukhari, that this canal was shown to the Prophet (sws) during his journey to Paradise. The Prophet (sws) inquired of Gabriel (asm) about this, and was informed that “it was the kawthar which had been granted to him by His God.”
Imam Farahi considers the observations during mi‘raj to be applicable to the Ka‘bah, its environment, the feelings of the pilgrims and their spiritual thirst and the sacrifice of animals, and explains how the Quraysh leaders had, through their corruption, brought wrong rituals to the hajj and its practices. The Sunnah of tawhid and welcoming of the poor was eliminated and thus, the core reality of prayer and sacrifice was destroyed. It is because of this that they were condemned in Surah Ma‘un. In the next surah, Kawthar, the prediction of the Ka‘bah being taken away from the Quraysh and given to the Prophet (sws) was made. This was a great gift from God. Thus, he was to focus on the prayer and the sacrifice for God only. As far as his enemies were concerned, they had been routed. They had been now deprived of the blessings of the Ka‘bah. Since the Prophet (sws) saw the Kawthar during mi‘raj, it should be considered to be within the objectives of both isra’ and mi‘raj.
The main indications from this prediction were:
1. The Ka‘bah would be within the Prophet’s control and Makkah would fall to him.
2. A large number of people would come within the fold of Islam.
3. The enemies of God and His Prophet would face deprivation and failure.
The Prediction of Destruction of Enemies of the Faith
The role of Abu Lahab, the Prophet’s uncle, was based on enmity towards Islam from the beginning. Despite being aware of the Arab tradition of loyalty to relations and their consideration to be the highest form of piety, the attitude which Abu Lahab adopted towards his nephew was one that only a sworn enemy could have had. In the early days of prophethood, when the Prophet (sws) had gathered the Quraysh through a call from the mount of Safa, and warned them of the Day of Judgement, Abu Lahab abused him and walked away. When the Prophet (sws) invited members of his family for a meal, to talk to them about his message, he got up and refused to allow the Prophet (sws) to speak. When the Prophet (sws) communicated God’s message to people he met while walking around, Abu Lahab followed him to diffuse his influence, telling people not to listen to him and to keep up the prestige of Lat and ‘Uzza because the Prophet (sws) was trying to sway them from the ways of their forefathers. When some people of the Quraysh boycotted the Banu Hashim, Abu Lahab did not side with the latter, but supported their enemies. After Abu Ṭalib’s death, when the leadership of the tribe passed on to him, he removed tribal protection from the Prophet (sws), in contradiction to Arab custom. When the responsibility of public welfare passed to him, he committed acts of corruption and theft, although this wealth was to be used for the benefit of the poor and needy pilgrims. The cause of this enmity with the Prophet (sws) was his love of wealth and jealousy. Thus, the attributes of both the Pharaoh and Qarun had combined in his character.
During that period, while other predictions had come to the Prophet (sws), so too had that of destruction of his enemies, in which Abu Lahab was made a symbol. The Qur’an said:
May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame. And his wife [as well] - the carrier of firewood. Around her neck is a rope of [twisted] fibre. (111:1-5)
This was a prediction which came true when all of Abu Lahab’s supporters, who burned with envy of the Prophet (sws), were killed in the Battle of Badr. Abu Lahab had sent another man, who had been unable to return a loan of 4,000 Dirhams, to this war in his place. But this tactic did not help him evade death. He was stricken with smallpox and died. His children would not go near his body for fear of infection. His body became swollen and started to smell foul. When people raised objections, they removed the body after three days, kept it against a wall and brought down another wall on it. This was how he was buried. Thus, this enemy of God came to his end.
The Qur’an also exposed to the public, the leaders of the Quraysh who had been resisting the message of the Prophet (sws) and who had played an important role in misguiding their people.
The Qur’an lifted the veil from the morals of these leaders and informed the people that these wicked leaders were in control of the Ka‘bah, but their characters were so low and debased that they were defiling the basic purpose of this sacred Abrahamic centre. They were not worthy of being given this responsibility any more. Some Qur’anic references to this point are:
“Then do not obey the deniers. They wish that you would soften [in your position], so they would soften [toward you]. And do not obey every worthless habitual swearer. [And] scorner, going about with malicious gossip - a preventer of good, transgressing and sinful. Cruel, moreover, and an illegitimate pretender.” (68:8-13)
This is a description of the leadership of the Quraysh. They would swear false oaths and prevent people from going to the Prophet (sws); target the believers by calling them names and making lewd signs; spread misunderstanding through gossip and usurping the rights of others. They were hard hearted and disloyal. Some were without legitimate ancestors, in that they did not belong to the Quraysh, but had joined them and become their protectors for personal benefits. Akhnas ibn Shurayq was one such individual, who was a Thaqafi, but claimed to belong to the Banu Zahra branch of the Quraysh. For the sake of being called a Qarshi, he would agree sycophantically with the Quraysh leaders. [3]
The Prophet (sws) was instructed to refrain from being misguided by such people:
Woe to every scorner and mocker. Who collects wealth and [continuously] counts it. He thinks that his wealth will make him immortal. No! He will surely be thrown into the Crusher. And what can make you know what the Crusher is? It is the fire of God, [eternally] fueled, Which will cover the hearts directly. Indeed, Hellfire will be closed down upon them, tied to high columns. (104:1-9)
In these verses, the stingy leaders of the Quraysh, who counted their wealth gleefully, as if it was a means to eternal life, are referred to. When they saw others fulfilling the rights of others, they would make their lives miserable through ridicule and sarcasm.
Have you seen the one who denies the Recompense? For that is the one who drives away the orphan. And does not encourage the feeding of the poor. So woe to those who pray [but] who are heedless of their prayer - those who make show [of their deeds] and are stingy with the simplest of things. (107:1-7)
In these verses, the uselessness of the prayers of the custodians of the Ka‘bah is referred to. They made a show of religious rituals that were empty of any spiritual essence, full of deceit. They avoided sharing simple things with their neighbours. When dealing with orphans and the needy, they would make faces and shove them out of their homes. It is obvious that such people could not be the custodians of the House of God, because connections with Him fill a person with gratitude and make him generous and kind. Such a person shares his God’s blessings with others and considers it their right to be given whatever he can from his possessions.
When the Prophet (sws) would read out these verses, the leaders of the Quraysh became suffused with anger; the Prophet (sws) was bringing their real character out into the open and trying to lower their status in their eyes. Since no one’s character can remain hidden, these people could not do anything against the Prophet (sws), except gnash their teeth.
The Prophet (sws) had been informed about God’s law of sending punishment to the nations to whom their messengers have provided conclusive arguments, but refused to believe them and remained adamant on their practices and beliefs. Before this punishment, the messenger and his companions must migrate to another place. The situation was unfolding in a manner that the Prophet (sws) realized that he would have to leave the city. He began to think about where he would go if he were instructed to leave with his supporters. One possibility was Abyssinia but it was a completely different place from Makkah.
During this period, he dreamt that he was migrating towards a barren land where date palms grew in plenty. This area was between black and rocky lands. The Prophet (sws) thought that this might be Yamamah or Hijr. But he did not get a clear instruction at this stage to either migrate or to go to a specific place. The Prophet (sws) also began to prepare his companions mentally to think of migration and leaving the city soon, considering the way matters were proceeding and the verses promising punishment were being revealed. The companions thus began to prepare for migration on their own.
(Translated by Nikhat Sattar)
__________________________
1. Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 1, 429.
2. Farahi, Majmu‘ah-i tafasir, 421-422.
3. Ibn Hisham, Al-Sirah al-Nabawiyyah, vol. 1, 320.