5:14 م
العزة لله ولرسوله
WHO IS MUHAMMAD
Who is
Muhammad
Khurram Murad
The Islamic Foundation
Peace Be Upon Him
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WHO IS MUHAMMAD
Published by
The Islamic Foundation,
Markfield Dawah Centre,
Ratby Lane, Markfield,
Leicester LE67 9SY, UK
Quran House, PO Box 30611, Nairobi, Kenya
PMB 3193, Kano, Nigeria
© The Islamic Foundation 1998/1419 H.
First published 1998
All rights reserved. No part of this publication may be reproduced, stored
in a retrieval system, or transmitted in any form or by any means, electronic,
mechanical, photocopying or otherwise, without the prior permission
of the copyright owner.
ISBN 0 86037 290 1
British Library Cataloguing in Publication Data
A Catalogue card for this book is available from the British Library
Typeset in Baskerville
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WHO IS MUHAMMAD
Foreword
Khurram Murad has been a source of guidance and
inspiration to thousands of people the world over. His death
in December 1996 has deprived the Ummah of one of its great
sons – a thinker, a prolific writer, a teacher, a guide and a
leader of the Islamic movement. During the last months of his
life he planned to write a trio on the Qur’an and the life and
message of Prophet Muhammad sallallaho [alaih wassallam,
particularly directed towards the Muslim youth in the Englishspeaking
world. These small tracts were meant to reach the
hearts and souls of our youth, yearning for guidance, seeking
ideals to live by. The Qur’anic Treasures and Gifts from Muhammad
were proof-read by him on his death bed. Who is Muhammad was
still in the form of a first draft when he breathed his last. Now we
are able to present this last work of Brother Khurram. We are
grateful to Br. Abdur Rashid Siddiqui who has worked
meticulously to edit and prepare this tract for publication. I
have gone through the manuscript and made minor editorial
modifications, keeping in view the purpose and style of Br.
Khurram. I hope this small booklet will be of immense
assistance to all those who want to understand Muhammad,
sallallaho [alaih wassallam, the man and his mission.
Leicester Khurshid Ahmad
11 April 1998
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WHO IS MUHAMMAD
1
The Prophet Muhammad
Today
One in every five persons on this earth firmly
believes that the Prophet Muhammad is the last
Messenger of God. He was a Muslim and there are
more than 1.3 billion such Muslims today.
Not only individuals but entire countries take
pride in declaring their allegiance to him. There
are 54 such Muslim states today, ranging from those
as large as Indonesia and Bangladesh, with
populations of 200 and 125 million respectively, to
those as tiny as the Maldives or Brunei with
populations of 230,000 and 260,000. Even in non-
Muslim countries, large Muslim populations
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WHO IS MUHAMMAD
constitute significant minorities; as much as 120
million in India and 20 million in China. Indeed,
within the last half century, Islam, the religion
brought by the Prophet Muhammad, has become
the second largest religion in most European
countries, as also in America and Canada.
Black and white, red and yellow, followers of the
Prophet Muhammad come from all human races.
Whether in Asia or Europe, Africa or America, in
every nook and cranny of this globe, you are sure
to find Muslims. They live in the most advanced,
sprawling megalopolis as well as in the most
primitive nomadic tent, village, hamlet, and even
in the bush.
As now so always, down the centuries, across the
planet, from end to end, billions and billions of men
and women have lived all their lives, loving the
Prophet and trying to follow in his footsteps, as no
one else has been so loved and followed. They have
lived and died, believed and acted, married and
raised families, worshipped and ruled, made war
and peace, even eaten and dressed, walked and
slept, just as he did or taught them to do.
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WHO IS MUHAMMAD
Indeed, never in history has a man influenced
mankind, even beyond his death, so deeply and so
pervasively as he has. He brings light and peace to
countless hearts and lives. They love him more
dearly than their own selves. In him they find their
greatest source of inspiration and guidance. He is
the ultimate norm and the perfect example for
them. Faith in him is their mainstay, and he is their
chief source of support and comfort in all personal
vicissitudes and tribulations. To him they also look
to lead them through social and political turmoil.
He has always inspired them to greater and greater
heights of spiritual and moral upliftment and
civilizational achievements. And still does.
In short, they believe that through him, a human
like themselves, God has spoken to them, and
guided him to live amongst them, setting an
example and a model for all times to come. Even
today he motivates and induces whole populations
to yearn and strive to shape their private lives,
politics and policies according to his teachings.
Who, then, is this man Muhammad?
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WHO IS MUHAMMAD
2
Early Life in Makkah
It was in the year 570, after Jesus, that
Muhammad was born in Makkah, in what is now
Saudi Arabia. Arabia, by all accounts, is the cradle
of the human race. All the oldest human remains
so far found come from the area of its location.
Hemmed in by red, black and brown volcanic
hills about 80 kilometres to the east of the Red Sea,
stands the city of Makkah. It was then a small
merchant town on the ancient ‘incense’ route
through which passed the great trade caravans
between the south and north.
However, Makkah was, and remains, important
for an altogether different reason. For here lies the
Ka[bah, the ‘first House’ ever set up for mankind
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to worship their only God. More than 1,000 years
before the Prophet Solomon built the temple in
Jerusalem, his ancestor, the Prophet Abraham,
aided by his elder son the Prophet Ishmael, raised
its walls on very ancient foundations.
Close by the Ka[bah lies the well called Zam
Zam. Its origin, too, goes back to the Prophet
Abraham’s time. It was this well which sprang up
miraculously to save the life of the infant Ishmael.
In the words of the Bible:
And God heard the voice of the boy; and the
angel of God called to Hagar out of heaven,
and said to her: ‘What ails you, Hagar? Fear
not, for God has heard the voice of the boy
where he is. Arise, lift up the boy, and hold
him in your hand; for I will make him a great
nation. And God opened her eyes, and she saw
a well of water; and she went, and filled the
bottle with water, and gave the boy a drink.
And God was with the boy; and he grew and
dwelt in the wilderness, and became an archer.
(Genesis 21: 17–20 )
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WHO IS MUHAMMAD
Or, as the Psalmist sings:
As they pass through the dry Valley of Baca,
it becomes a place of springs;
the early rain fills it with pools.
(Psalms 84: 6)
Makkah never had, nor does it have now, any
worldly inducement to offer for settlement. It is a
barren, desolate place, where even grass does not
grow! There were springs and wells of abundant
water nearby in Taif, and a short distance away in
Madinah. But it was the first House of God,
architecturally an unremarkable cube, but
spiritually and civilizationally the most remarkable
fountain and spring of life – which made it
supremely important, a place of attraction for
people from all over the world. Forever, therefore,
Makkah has been a great centre of pilgrimage.
By the time Muhammad was born, the Ka[bah’s
latest guardians, the tribe of Quraysh, had more
than 300 idols installed in and around the Ka[bah
to be worshipped as lords, gods and intercessors
besides the One God. Muhammad was a direct
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descendant of the Prophet Abraham through the
Prophet Ishmael. He belonged to the financially
poor but politically strong and noble clan of Banu
Hashim from the tribe of Quraysh. As guardians
of the Ka[bah, the House of God and the centre of
pilgrimage for all Arabia, the Quraysh ranked
higher in dignity and power than any other tribe.
Hashim held the high office of levying taxes and
providing the pilgrims with food and water.
Muhammad was born an orphan. His father,
Abdullah, died before he was born. His mother,
Aminah, too, passed away when he was only six
years old. Doubly an orphan, his grandfather, Abd
al-Muttalib, took him into his care. Only two years
later, however, the orphaned boy was bereaved of
his grandfather as well, leaving him in the care of
his uncle, Abu Talib.
After his birth, the infant child was sent to the
desert to be suckled and weaned and to spend part
of his childhood among one of the Bedouin tribes,
Bani Sa[d ibn Bakr, who live in the southeast of
Makkah. This was the usual custom of all the great
families in Makkah.
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WHO IS MUHAMMAD
As Muhammad grew up, to earn his livelihood
he pastured sheep and goats, as have done most
prophets. His uncle and guardian, Abu Talib, also
took him along with him on his travels with the
trade caravans to greater Syria. He, thus, gained
experience in trading. Because of his great honesty
and diligence and the business acumen he showed
in trading, he was soon being sought after to take
charge of other people’s merchandise, i.e. for those
who could not travel themselves, and to trade on
their behalf.
At the age of 25, Muhammad married a lady
named Khadijah. A widow, Khadijah was 15 years
older than Muhammad. She was a rich merchant
of Makkah, and Muhammad had managed some
of her trade affairs. It was she who proposed
marriage. Khadijah remained Muhammad’s wife
and his closest friend and companion all her life till
her death 25 years later. She bore him six children,
of whom four daughters survived.
Until he was 40, Muhammad led a very
uneventful life, showing no signs of the Prophet in
the making that he was suddenly to be. What set
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him apart from his compatriots was his absolute
truthfulness, trustworthiness and integrity, his sense
of justice and compassion for the poor, oppressed
and downtrodden, as well as his total refusal to
worship any idol or do anything immoral. He was
popularly acclaimed for these qualities. Al-Amin, the
Trustworthy, the Honest, al-Sadiq, the Truthful, were
the titles on everybody’s lips for Muhammad, which
itself means the Praised One.
At a very young age, Muhammad enthusiastically
joined a pact of chivalry for the establishment of
justice and the protection of the weak and the
oppressed made by certain chiefs of the Quraysh.
He took part in the Oath when they all vowed ‘that
henceforth they would stand together as one man
on the side of the oppressed against the oppressor
until justice was done, whether the oppressed were
a man of the Quraysh or one who had come from
abroad.’
In later years, at Madinah, Muhammad used to
say: ‘I was present in the house of Abd Allah ibn
Jud’an at so excellent a pact that I would not
exchange my part in it for a herd of red camels,
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WHO IS MUHAMMAD
and if now, in Islam, I were summoned to a similar
pact, I would gladly respond.’
A testimony to Muhammad’s character was given
by his wife Khadijah as she comforted him at the
time when the first Revelation came to him. He said
later: ‘I fear for my life.’ She replied: ‘By no means!
I swear by God that God will never lose you. You
join ties of relationship, you speak the truth, you
bear people’s burdens, you earn for the poor, you
entertain guests, and you help against the
vicissitudes which affect people’s rights.’
Muhammad’s wisdom was also acknowledged by
all. Once, while repairing the Ka[bah, various clans
of the Quraysh disputed violently as to who should
have the honour of placing the Black Stone in its
place. As they were about to unsheathe their swords
and go to war, they made the Prophet their
arbitrator and he brought them peace. He placed
the Black Stone on his cloak and asked all the clan
chiefs to hold its edges and raise it, and then he
placed the Black Stone in its appointed spot with
his own hands.
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3
The Prophet at Makkah
Muhammad was not only a wise, just,
compassionate, honoured and respected man, but
also a profoundly contemplative and spiritual
person. As he approached the age of 40,
increasingly he came to spend more and more of
his time in retreat, in contemplation, worship,
prayer, in the Cave of Hira in Jabal al-Nur,
sometimes for several days at a time.
It was here that one night before dawn, in the
last part of the month of Ramadan, the holy month
of fasting for Muslims, the Angel Gabriel appeared
before him in the form of a man, and said to him:
‘Read’, and the Prophet said: ‘I am not a reader.’
Thereupon, as he himself told it, ‘the Angel Jibrail
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WHO IS MUHAMMAD
overwhelmed me in his embrace until I reached
the limit of my endurance. Then he returned me
and said: ‘Read.’ Again I said: ‘I am not a reader.’
Thrice the same thing happened. The third time,
after releasing me from his embrace, the Angel
finally said:
Read in the name of your Lord Who has
created. He has created man from a clot of
blood. Read, and your Lord is the Most
Bountiful: He who has taught by the pen, taught
man what he knew not. (al-[Alaq 96: 1–5)
He recited these words after the Angel. And,
then, the Angel said to him: ‘You are the Messenger
of God.’
Overawed by the unique experience of the
Divine and overwhelmed by the huge burden of
truth and message, he came out of the cave, his
body trembling and his heart quaking. The Prophet
returned home. ‘Cover me! Cover me!’, he said to
his wife Khadijah. She quickly covered him with a
cloak. Wrapped in the cloak, he told her what had
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happened in the Cave of Hira, how he had come
to be appointed as God’s Messenger.
The event in Hira, as narrated by Muhammad,
was the supreme and most crucial event of his life.
All that happened later has been happening over
the centuries, and all the positions that he enjoys in
the eyes of his followers, or his detractors, hinges
on the veracity, truthfulness, authenticity and nature
of this event in Hira.
Yet the only thing to support his claim in this
respect was and remains his own word. Was he truly
a Messenger of God? Was what he saw real and
true? Or, was it an hallucination? Was he a man
possessed? Did he just compose in words as poets
do, the ideas he found in his heart?
These questions are raised today, as they were
raised by his compatriots then. Of these his wife of
15 years was to be the first judge. She knew him
too well to doubt even for a moment that he could
say anything but the truth. She also knew his
character. So, she believed in him without a
moment’s hesitation.
As with his wife Khadijah, so his closest friend
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Abu Bakr, his adopted son Zayd, his cousin Ali
who lived with him, in short all who knew the
Prophet most intimately, believed in his
truthfulness most spontaneously.
Khadijah took the Prophet to her cousin
Waraqah, who had converted to Christianity, and
acquired great learning in Christian Scriptures.
Both the Jews and Christians had been expecting
the coming of the last Prophet as foretold in their
Scriptures. Had not Moses, just before he died, been
told: ‘I will raise up for them a prophet like you
from among their brethren; and I will put my words
in his mouth’ (Deuteronomy 18: 18)? Who could be
the brethren of the sons of Israel except the sons of
Ishmael?
Who could be the mysterious Shiloh but the
Prophet Muhammad, about whom Jacob prophesied
immediately before his death, that to him would be
transferred the Divine mission in ‘the latter days’:
‘And Jacob called his sons and said, gather yourselves
together, that I may tell you that which shall befall
you in the last days . . . The sceptre shall not depart
from Judah, nor a lawgiver from between his feet,
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until Shiloh come; and unto him the gathering of
the people be.’ (Genesis 49: 1, 10)
And, whom did Jesus mean other than
Muhammad when he said: ‘If I do not go away, the
Helper will not come to you . . . he will not speak
on his own authority, but whatever he hears he will
speak’ (John 16: 7–14)?
Waraqah therefore had no doubts that the last
Prophet had come; so, he, too, believed in him.
But most of the people of Makkah who had
acclaimed him as the Trustworthy (Al-Amin) and the
Truthful (Al-Sadiq) could not bring themselves to
believe in him. Nor could the Jews and Christians
who had for so long been living in expectation of
his arrival. Not that they doubted his truthfulness
or integrity. But they were not prepared to turn their
whole established way of life upside down by
submitting to his simple but radical message:
When I recite the Qur’an, I find the following
clear instructions: God is He who has created you,
and the heavens and the earth, He is your only Lord
and Master. Surrender your beings and your lives
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totally to Him alone, and worship and serve no
one but Him. Let God be the only God.
The words I speak, He places in my mouth, I
speak on His authority. Obey me and forsake all
false claimants to human obedience. Everything in
the heavens and on earth belongs to God; no man
has a right to be master of another man, to spread
oppression and corruption on earth. An eternal life
beyond awaits you; where you will meet God face
to face, and your life will be judged; for that you
must prepare.
This simple message shook the very foundations
of the Makkan society as well as the seventh-century
world. That world, as today, lived under the yoke
of many false gods: kings and emperors, priests and
monks, feudal lords and rich businessmen,
soothsayers and spell-binders who claimed to know
what others knew not – all lorded over man. Not
only that: man-made gods of their own desires, their
tribal loyalties, their ancestors, and the powers of
nature, like the nations, cultures, science and
technology today all lorded over man.
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The Prophet’s message challenged them all,
exposed them all, threatened them all. His
immediate opponents in Makkah could do no better
than brand him unconvincingly as a liar, a poet, a
soothsayer, a man possessed. But how could he who
was illiterate, he who had never composed a single
verse, he who had shown no inclination to lead men,
suddenly, have words flowing from his lips, so full
of wisdom and light, morally so uplifting,
specifically so enlivening, so beautiful and powerful,
that they began to change the hearts and minds and
lives of the hearers? His detractors and opponents
had no answer. When challenged to produce
anything even remotely similar to the words
Muhammad claimed he was receiving from God,
they could not match God’s words.
First privately, then publicly, the Prophet
continued to proclaim his Message. He himself had
an intense, living relationship with God, totally
committed to the Message and mission entrusted to
him. Slowly and gradually, people came forward
and embraced Islam. They came from all walks of
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life – chiefs and slaves, businessmen and artisans,
men and women – most of them young.
Some simply heard the Qur’an, and that was
enough to transform them. Some saw the Prophet,
and were immediately captivated by the light of
mercy, generosity and humanity that was visible in
his manners and morals, in his words and works,
and in his face too.
So also the opposition continued to harden and
sharpen. It grew furious and ferocious. Those who
joined the Prophet as also the Prophet himself were
tortured in innumerable ways: they were mocked,
abused, beaten, flogged, imprisoned, and boycotted.
Some were subjected to much more inhuman
tortures: made to lie on burning coal fires until the
melting body fat extinguished them, or were
dragged over burning sand and rocks. Yet such was
the strength of their faith that none of them gave it
up in the face of such trials and tribulations.
However, as the persecutions became unbearable,
the Prophet said to them: ‘If you go to Abyssinia,
you will find there a king, a Christian, under whom
no one suffers wrong.’ About 80 of his followers,
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therefore, forsook their homes and emigrated to
Abyssinia, where the Christian king gave them full
protection despite the pleadings and machinations
of the emissaries sent by the Quraysh chiefs. This
was the first emigration of Islam.
All the while, the Prophet and his Companions
continued to nourish their souls and intellects and
strengthen their character and resolve for the great
task that lay ahead. They met regularly, especially
at a house near the Ka[bah called Dar al-Arqam, to
read and study the Qur’an, to worship and pray,
and to forge the ties of brotherhood.
Ten years passed, but the people of Makkah
would not give their allegiance to the Prophet’s
Message nor showed any signs of mitigating their
persecution. At the same time, the Prophet lost his
closest Companions and his wife Khadijah, as also
his uncle Abu Talib, his chief protector in the tribal
world of Makkah.
The Prophet now decided to carry his Message
to the people of the nearby town of Taif, known for
its wealth. In Taif, too, the tribal leaders mocked
and ridiculed him and rejected his Message. They
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also stirred up their slaves and the street urchins
to insult him, mock him, and throw stones at him.
Thus, he was stoned until he bled and was driven
out of Taif. And yet when his Companion, Zayd,
requested him to curse the people of Taif, and when
God placed at his command the Angel of
Mountains to crush the valley of Taif if he so
wished, he only prayed for their being guided. Such
was the mercy and compassion of the one who is
the ‘mercy for all the worlds’.
The Taif episode was the hardest moment in the
Prophet’s life. It signalled the advent of a new era
for him, when his mission was to find a secure base,
and was to ascend higher and higher in the coming
days until the end of time.
To mark that, one night the Prophet was
awakened and taken, in the company of the Angel
Gabriel, first to Jerusalem. There he was met by all
the Prophets, who gathered together behind him as
he prayed on the rock in the centre of the site of the
Temple, the spot where the Dome of the Rock
stands today. From the rock, led by the Archangel,
he ascended through the seven heavens and beyond.
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Thus he saw whatever God made him see, the
heavenly worlds which no human eye can see, and
which were the focus of his Message and mission.
During this journey, the five daily Prayers were
ordained for his people. Furthermore, it was then
that the Prophet was given the charter for the new
society and state soon to be born, which, too, was
prophesied and which is described in Surah al-Isra’
(Chapter 17) of the Qur’an.
d
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4
The Prophet at Madinah
The Message that Makkah and Taif rejected,
found responsive hearts in Yathrib, a small oasis
about 400 kilometres to the north of Makkah. Now
known as Madinatun Nabi, the city of the Prophet,
or Madinah Munawwara, the radiant city, it was
destined to be the centre of the Divine light that
was to spread to all parts of the world for all times
to come.
In quick succession, the Prophet suffered the
terrible loss of Khadijah, his intimate and beloved
companion for 25 years, and of Abu Talib, his
guardian and protector against the bloodthirsty
Makkan foes, and encountered the worst ever
rejection, humiliation and persecution at nearby
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Taif. As the Prophet reached the lowest point in
his vocation, God brought him comfort and
solace. On the one hand, spiritually, He took him
during the Night of the Ascension to the highest
of highs, realities and divinities, face to face with
the Unseen. And on the other, materially, he
opened the hearts of the people of Yathrib to the
Message and mission of Muhammad.
Soon after Muhammad’s return from Taif and
the Night Journey, at the time of the Pilgrimage,
six men from Yathrib embraced Islam. They
delivered the Message of Islam to as many as they
could, and at the time of the next Pilgrimage in the
year 621 CE, 12 persons came. They pledged
themselves to the Prophet, that they would make no
god beside God, that they would neither steal nor
commit fornication, nor slay their infants, nor utter
slanders, nor disobey him in that which is right. The
Prophet said: ‘If you fulfil this pledge, then Paradise
is yours.’ This time the Prophet sent Mus[ab ibn
[Umayr with them to teach them the Qur’an and
Islam and to spread the Message of Islam.
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More and more people over the course of a
year – tribal leaders, men and women – in Yathrib
became Muslims. At the time of the next
Pilgrimage, they decided to send a delegation to
the Prophet, make a pledge to him, and invite him
and all Muslims in Makkah to Yathrib as a
sanctuary and as a base for spreading the Divine
Message of Islam.
In all 73 men and two women came. They met
the Prophet at [Aqabah. They pledged to protect
the Prophet as they would protect their own women
and children, and to fight against all men, red and
black, even if their nobles were killed and they
suffered the loss of all their possessions. When asked
what would be theirs if they fulfilled their pledge,
the Prophet said: ‘Paradise’. Thus, the beginning
was made, the foundations of the Islamic society,
state and civilization were set.
The road was now open for the persecuted and
tortured followers of the Prophet to come to the
House of Islam, that was to be Madinah. He,
therefore, instructed them to emigrate, and
gradually most of them found their way to Yathrib.
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Their Makkan foes could not bear to see the
Muslims living in peace. They knew the power of
the Prophet’s Message, they knew the strength of
those dedicated believers who cared nothing for the
age-old Arab customs and ties of kinship, and who
if they had to would fight for their faith. The
Makkans sensed the danger that the Muslims’
presence in Madinah posed for their northern trade
caravan routes. They saw no other way to stop all
this but to kill the Prophet.
Hence they hatched a conspiracy: one strong and
well-connected young man was to be nominated by
each clan, and all of them were to pounce upon
and kill the Prophet one morning as he came out of
his house, so that his blood would be on all the clans’
hands. Thus, the Prophet’s clan would have to
accept blood-money in place of revenge.
Informed of the plot by the Angel Gabriel, and
instructed to leave Makkah for Madinah, the
Prophet went to Abu Bakr’s house to finalize the
travel arrangements. Abu Bakr was overjoyed at
having been chosen for the honour and blessing of
being the Prophet’s Companion on this blessed and
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momentous, sacred and epoch-making journey.
He offered his she-camel to the Prophet, but the
Prophet insisted on paying its price.
On the fateful night, as darkness fell, the youths
selected by the Quraysh leaders to kill the Prophet
surrounded his house. They decided to pounce on
him when he came out of his house for the dawn
Prayers.
Meanwhile, the Prophet handed over all the
money left by the Makkans with him for safe
keeping to Ali. Ali offered to lie in the Prophet’s
bed. The Prophet slipped out of his house, threw a
little dust in their direction, and walked past his
enemies, whose eyes were still on the house.
He met Abu Bakr at his house, and they both
travelled to a nearby cave, the Jabal Thur. When
the Quraysh realized that the Prophet had evaded
them, they were furious. They looked for him
everywhere and on all roads; they also offered a
reward of 100 she-camels for anybody who would
bring them the Prophet, dead or alive.
A tribal chief, Suraqa, sighted the Prophet and
followed him, hoping to earn the reward. The
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Prophet, with bloodthirsty foes in pursuit and an
uncertain future ahead of him in Madinah, told
Suraqa: ‘A day will soon come when Kisra’s golden
hand bracelet will be in Suraqa’s hands.’
Thereafter, Suraqa retreated, and the Prophet
proceeded towards Madinah.
This was Hijrah, the emigration – a small distance
in space, a mighty leap in history, an event that was
to become a threshold in the shaping of the Islamic
Ummah. This is why the Muslims date their calendar
from Hijrah, and not from Hira or from the birth of
the Prophet.
In Qubah, 10 kilometres outside Madinah, the
Prophet made his first sojourn. Here he built the
first mosque. Here he also made his first public
address: ‘Spread peace among yourselves, give
away food to the needy, pray while people sleep –
and you enter Paradise, the house of peace.’
Three days later, the Prophet entered Madinah.
Men, women, children, the entire populace came
out on the streets and jubilantly welcomed him.
Never was there a day of greater rejoicing and
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happiness. ‘Come is the Prophet! Come is the
Prophet!’, sang the little children.
The first thing the Prophet did after arriving in
Madinah was to weld the Emigrants (called
Muhajirs) and the hosts, called the Helpers (or Ansar)
into one brotherhood. Still today this brotherhood
remains the hallmark of the Muslims. One person
from the Emigrants was made the brother of one
from amongst the Helpers. The Helpers offered to
share equally all that they possessed with the
Emigrants.
So the Muslims were forged into a close-knit
community of faith and brotherhood, and the
structure of their society and polity was being built.
The first structure was also raised. This was the
Mosque, or Masjid, the building consecrated to the
worship of One God – called Masjid al-Nabawi, the
Prophet’s Mosque. Since then the Masjid has also
remained the hallmark of the Muslims’ collective
and social life, the convenient space for the
integration of the religious and political dimensions
of Islam, a source of identification, a witness to
Muslim existence.
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At the same time, steps were taken and the
required institutions built to integrate the entire
social life around the centre and pivot of the
worship of One God. For this purpose, five daily
Prayers in congregation were established.
Ramadan, fasting every day from dawn to sunset
for an entire month, was also prescribed. Similarly,
to establish ‘giving’ as the way of life, zakat, a
percentage of one’s wealth to be given in the way
of God, was made obligatory.
As long as there was no different instruction from
God, the Muslims followed the practices observed
by the Jews and Christians. Hence, they used to pray
with their faces turned towards Jerusalem. But soon
this direction to which the Muslims faced in Prayer
was changed from Jerusalem to Makkah. This
historic episode signalled the formation of a new
Muslim community, charged with Divine trust and
the mission of God’s guidance, replacing the earlier
Jews and Christians, and following the most ancient
message of Abraham, turning towards the most
ancient House of God, built by him.
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5
Attacks by the Makkans
The Prophet, after arriving in Madinah, first
formed an alliance with the Jews. Next, he
approached all the nearby tribes and tried to persuade
them to make an alliance or at least enter into a nowar
pact. Many did. Thus the small group evicted
from Makkah assumed strategic importance.
The Makkans who had earlier planned to kill the
Prophet, were now determined to annihilate this
nascent community of Islam. Having failed in all other
ways they decided on a military solution.
A heavily armed Makkan force marched towards
Madinah in the second year after Hijrah, on the pretext
of protecting their trade caravan. The Prophet,
despite his community’s small number and lack of
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arms, decided to face their threat boldly. On the 17th
of Ramadan, at Badr, the two forces met and fought
a battle in which 313 Muslims defeated the 1,000-
strong Makkan army.
Seventy of the Makkan chiefs who had been most
active and vehement in persecuting the Muslims
were killed; many others were taken prisoner, later
to be released for ransom. For the first time,
prisoners of war were treated humanely and kindly;
they were fed and housed in the same way as their
captors ate and lived.
In the third year after Hijrah, a 3,000-strong Makkan
force again marched on Madinah, both to avenge the
defeat at Badr and to make another attempt to defeat
the Muslims; 700 of them were mailed and 200
mounted. The Muslims numbered only 700. The two
sides met just outside Madinah near the Uhud
Mountain. The initial Muslim victory was, however,
reversed; the Muslim contingent posted to protect the
rear, violated the Prophet’s instructions and abandoned
its position. The Quraysh attacked from behind, and
victory was turned into defeat, resulting in the deaths
of about 65 Muslims. The Makkans, however, failed to
pursue their advantage and clinch victory.
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The Makkans now planned to make a final assault
on Madinah to settle the matter once and for all. All
Bedouin tribes, Jews, and hypocrites within Madinah
joined forces with them. In the fifth year after Hijrah,
24,000 of them advanced on Madinah. It was
impossible to fight them on the open battlefield, or
defend Madinah which was without walls. The
Muslims therefore defended themselves by digging
ditches all round Madinah. After laying siege to
Madinah for 25 days, due to inner dissension, lack of
supplies, cold weather and high winds, the Makkan
army was forced to withdraw. This was the turning
point in the history of confrontation with the
Makkans. Madinah was never to be attacked again.
From the beginning, the Jews were given full rights
of citizenship, yet they still committed acts of treason
and treachery. Some had to be expelled; some were
killed as a result of judgements given by an arbitrator
appointed by them. However, subsequent generations
of Jews were never held responsible for the misdeeds
of the Jews of Madinah, as they were in Christendom
for 2,000 years, for the crucifixion of Jesus. Instead,
the Muslims always treated them justly and kindly.
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The next year, the sixth after Hijrah, the Prophet and
1,400 Companions journeyed to Makkah to
perform umrah, the lesser Pilgrimage, in accordance
with several traditions of the time. They were
unarmed. The Quraysh chiefs, against all
established and accepted traditions, refused them
admission. However, the Quraysh were now so low
in morale and strength that they had to sign a peace
treaty with the Prophet, the Hudaybiyah Treaty.
Though the terms appeared highly unfavourable,
even humiliating, for the Muslims, they made
tremendous gains by virtue of this Treaty. They, who
were driven out of Makkah and attacked thrice, were
now recognized as an equal force, to be treated
respectfully, taken seriously. Peace provided an
opportunity for the wavering and the neutral, even
the hostile, to witness Islam at first hand, and many
sensed the imminent victory of Islam. The result was
that many Makkans and Arab tribes either embraced
Islam or made peace with the Prophet.
As soon as the Hudaybiyah Treaty was signed,
the Prophet sent letters to various neighbouring
Arab and non-Arab rulers, including Chosroes of
Iran and Heraclitus of the Byzantine Empire. He
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invited them to Islam, and assured them that he
did not covet their kingdoms or riches. They could
retain both, but only if they surrendered themselves to
serve and worship the One God.
The Quraysh, however, soon broke the Treaty of
Hudaybiyah. It was, thus, time to deal with their
continuing hostility. The Prophet marched to Makkah,
and captured the town. The fall of Makkah witnessed
unparalleled acts of mercy, forgiveness and generosity.
Not a single drop of blood was shed. Everybody who
remained indoors was granted security of life and
property. The Prophet forgave all who had been his
bitterest foes all his life, who had persecuted him and
planned to kill him, who had driven him out of
Makkah, and who had marched thrice to Madinah to
defeat the Muslims.
The neighbouring Byzantine Empire now prepared
to attack and destroy the Muslim community in
Madinah. However, when the Prophet marched to
Tabuk on the northern border, his determination,
courage and timely response made the enemy lose
heart and withdraw.
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6
Society Building
Throughout those years, when the Prophet was
surrounded by hostile forces and ultimately
triumphed over them, he continued to purify the
souls and uplift the morals of his followers and
lay the foundations of a just and compassionate
family, society and state. His mission was now
complete: he had created a new man, and
changed the lives of multitudes of men and
women by bringing them in total surrender to their
Creator. He had created a new society: one based
on justice. In his own life example, and in the
Qur’an, mankind was given the light and way of
a godly life.
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It is remarkable that this entire epoch-making
revolution which transformed not only Arabia but
all of mankind for all time to come and which
heralded the birth of the most brilliant civilization
in the world cost no more than 750 lives, mostly
opponents, in the various battles. Yet the Prophet
is sometimes maligned as a man of violence by
those who have exterminated thousands of
people in pursuit of their civilizational ideals.
The Prophet performed his only Hajj in the
tenth year after migration to Madinah. In the Plain
of Arafat, he gave a sermon of unsurpassable
beauty and lasting value: ‘No man has any right
to lord over other men; all men are equal,
whatever their origin, colour or nationality.’
A few months later, in the eleventh year after
Hijrah, the Prophet Muhammad died. He was
buried in the house in which he had lived in
Madinah.
The Prophet possessed a character of exquisite
beauty and charm. He was merciful, kind and
compassionate. He loved children and taught
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kindness to animals. He spoke softly, never
abused anyone, forgave even his worst enemies.
He lived a very simple life. He repaired his own
shoes and clothes. He lived frugally, sometimes
for days no food was cooked in his household.
Such is Muhammad. According to every
standard by which human greatness can be
measured he was matchless; no man was ever
greater!
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