- 7A brief note relevant to tribal visits has been mentioned above. Prophets are never disappointed, but at that time, the state of Makkah apparently seemed very disappointing. The Quraish were growing in their enmity and persecution day by day. In the current state of affairs, apparently, there seemed to be no hope of their becoming Muslim. On the other hand, the journey of the Holy Prophetsa to Ṭā’if, presently, did not spur any anticipation with relevance to this city either. Witnessing such a state, the Holy Prophetsa began to turn his attention further towards the other tribes of Arabia. As such, since the most effective way in which to preach to these tribes was at the occasion of Ḥajj at Makkah and Minā and during the days of the Ashhur-e-Ḥurum at the carnivals of ‘Ukāẓ, Majinnah, and Dhul-Majāz, for this reason the Holy Prophetsa began to use these occasions to his advantage, more so than before. He began to visit other tribes very frequently. At times, Ḥaḍrat Abū Bakrra, Ḥaḍrat ‘Alīra or Zaid bin Ḥārithahra would also accompany the Holy Prophetsa, but as mentioned earlier, the Quraish began to create hindrances in this as well. Abū Lahab, who was the paternal uncle of the Holy Prophetsa, made it his routine that wherever the Holy Prophetsa would go, he would follow behind, and when the Holy Prophetsa would begin his address, Abū Lahab would make noise and say, “Listen to him not! For he has abandoned his religion, and wishes to ruin your faith as well.”1 When people would see that his own relatives are rejecting him, they would also deny the Holy Prophetsa as well,2 and at times would also laugh and mock at him. In addition to Abū Lahab, on many occasions, Abū Jahl would also endeavor to make others suspicious of the Holy Prophetsa. Therefore, one companion narrates that:
At one instance, when I had not yet become Muslim, Abū Jahl was behind the Holy Prophetsa and would throw filth upon the Holy Prophetsa saying, “O People! Do not be lured into his trickery. He wishes to turn you from the worship of Lāt and ‘Uzzā”3
At one occasion the Holy Prophetsa went to the encampment of ‘Āmir bin Ṣa‘ṣah. Luckily, at that time there was no one of the Quraish with the Holy Prophetsa. The Holy Prophetsa preached the message of unity to him and invited him to assist in the cause of Islām. When the Holy Prophetsa had completed his address, a man named Baḥīrah bin Farās said, “By God, if I could get a hand on this man, I can defeat the whole of Arabia.” Then he addressed the Holy Prophetsa and said, “Alright, tell me, if we assist you and you become victorious over your opposition, then after you, what share will there be for us in your rule?” The Holy Prophetsa said, “The issue of rule is in the hands of Allāh the Exalted, he bestows it as He wishes.” He responded, “Charming indeed! We put ourselves before the whole of Arabia and its consequent rule is taken by someone else? Be gone, we do not need you.”4 Therefore, the Holy Prophetsa visited various tribes and invited the Banū ‘Āmir bin Ṣa‘ṣah, the Banū Maḥārib, Fazārah, Ghassān, Murrah, Ḥanīfah, Sulaim, ‘Abs, Kindah, Kalb, Ḥārith, ‘Udhrah and Ḥuḍārimah, etc., tribes to Islām, but they all refused.5 The Banū Ḥanīfah were the most vehement in their refusal, who were the residents of Yamāmah.6 The chieftain of this tribe was Musailimah Kadhdhāb, who was a claimant to prophethood in the final era of the Holy Prophetsa. The visits of the Holy Prophetsa to various tribes, presents an astonishing illustration. The King of both worlds, in whose name latter Muslim rulers (the mention of whom would make the world tremble) would step down from their thrones, goes to the pavilions of the Bedouin chieftains of Arabian tribes, and knocking on every single pavilion, he presents them with the message of the Creator of this world and the next. In persistence, he humbly appeals that this is for your benefit, take it. But every door is closed upon him, and he hears the voice ‘Be gone, there is no place for you here’ from every single pavilion. This servant then picks up his holy bale of wealth and starts off in the direction of another pavilion.
In any case, now the Islāmic outlook was dark from all four sides. The Quraish were bloodthirsty enemies of Islām and always remained concerned as to how it could be annihilated. The people of Ṭā’if showered the Holy Prophetsa with stones upon his mentioning Islām, and the other tribes of Arabia had outright rejected him. Therefore, in terms of apparent means, Islām was in a state of:
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But Islām was a religion sent by God, and it was He who had promised its victory, and during this era as well, promises were being made for its assistance and succour. Rather, it is interesting to note that in the divine revelation of this era, the forthcoming success and triumph of Islām was being illustrated in very powerful and awe-inspiring words. Furthermore, prophecies of the imminent failures and ruin of the enemies of Islām were being announced to the world. The Quraish would hear this and impetuously laugh, but the God of all the worlds was about to show these sights, and something was soon to be shown from the veil of the unseen. Therefore, suddenly the bank of Yathrib broke and fell, and the water of the Islāmic spring, which until this time continued to strike its own corners due to a barrier in all four directions, vigorously gushed forth. However, before we describe its circumstances, it seems necessary to write about Yathrib and the people of Yathrib in brief, so that it becomes easier to comprehend their relevant occurrences.
1 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 303, ‘Arḍu Rasūlillāhisa Nafsahū ‘alal-Qabā’il, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
2 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 103, Dhikru Du‘ā’i Rasūlillāhisa Qabā’ilal-‘Arabi fil-Mawāsim, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
3 Musnad Imām Aḥmad bin Ḥanbal, Volume 5, p. 680, Ḥadīthu Shaikhim-min Banī Mālik bin Kinānah, Ḥadīth No. 16720, Beirut (1998)
4 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 304, ‘Arḍu Rasūlillāhisa Nafsahū ‘alal-Qabā’il, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
5 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 104, Dhikru Du‘ā’i Rasūlillāhisa Qabā’ilal-‘Arabi fil-Mawāsim, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
6 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 304, ‘Arḍu Rasūlillāhisa Nafsahū ‘alal-Qabā’il, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
7 A Persian phrase used to indicate complete helplessness and literally translates as, ‘No place to remain, no feet to leave.’ (Publishers)