Authored by:
Ayatollah Syed Sadruddin Sharfuddin al-Amili
Presented by:
ShiaOfAhlulbayt
http://groups.msn.com/shiaofahlulbayt
Preface
Chapter 1 Sign of Guidance
Chapter 2 Ammar The Ally of Makhzum
Chapter 3 Condition of Makkah
Chapter 4 The Consultative Body of Quraysh
Chapter 5 Ammar and Abu Jahl
Chapter 6 Sufferings of the Oppressed
Chapter 7 Such is the World
Chapter 8 Dawn of Islam in Medina
Chapter 9 The Battle of the Ditch
Chapter 10 The Day of Saqifa
Chapter 11 The Day of Yamama
Chapter 12 The Governor of Kufa
Chapter 13 Ammar during the Reign of Uthman
Chapter 14 The Standard of Imam Ali
Chapter 15 Conclusion
History is like a ship which has accommodated within itself the caravan of mankind. During its long journey it comes across some sensational moments which are called the turning points of history in the sense that during transition from one condition to another, which is a prerequisite of its journey, the movement of time, on some particular occasions, undergoes a special change and evolution, and this change manifests itself in an attractive and delicate form. Appearance of such a condition is the consequence of contact with such a turning point.
Undoubtedly the most sensational summit of history and its most subtle turning point was the moment when the elders of the tribe of Quraysh made an offer to the Prophet of Islam, the greatest leader of mankind, saying, "If you desire status, rulership, wealth and luxurious life we are willing and ready to place all these things at your disposal, provided that you don't malign our gods, don't interfere with our traditions, regulations and beliefs; and abandon the call which you have commenced."
When this offer was made, the Prophet (s) remained silent for a moment and then replied: "If you place the sun on my right hand and the moon on my left I will not forsake the mission which has been entrusted to me".
During that moment when the Prophet (s) paused and was preparing himself to give a reply history came to a standstill. Time then suspended its journey and was relieved of its responsibility. It waited for the Prophet (s) to give a reply so that it might learn about its duty .However, as soon as a categorical reply emanated from his sacred lips, history became aware of its duty and commenced its new journey. As a result of this a new world and a new history came into being after a few years. The city of Makkah was conquered, the flag of Islam began to fly there, and that sacred city was purified and cleansed of the taint of polytheism and ignorance. The Prophet (s) declared: "O people, beware! The period of ignorance has come to an end and a new era has commenced!"
History tells us that with the dawn of Islam the period of oppression, transgression, polytheism, infidelity, materialism, heroworship and ignorance came to an end, and then commenced an epoch of justice, brotherhood, equality, monotheism, knowledge, wisdom, education and utilization of hidden human talents without which civilization carries no meaning.
In short, light and luminosity replaced darkness and turbidity, and in this way a new era commenced. One of the features of this new era which is a requisite for such a great change was that with the advent of Islam the history of mankind underwent a change. Islam practically crossed out the names of the former dignitaries of history in the sense that till that time the title of 'the dignataries of history' was given to those persons who developed the habit of oppressing the people and transgressing upon their rights, left behind themselves bloody events as their memorials in the pages of history and passed away, but after the establishment of Islamic Government truth and justice came at the helm of affairs, unknown persons like Bilal of Ethiopia, Suhayb of Greece and Salman of Iran rose from the hidden corners of society and became the dignitaries of history instead of the Alexanders, the Caesars and the Khusros, and the pages of history were adorned with their names .
Dr Muhammad Iqbal, the world-renowned thinker has explained this matter in the following words in his Urdu poem entitled "Tulu'i Islam" (Dawn of Islam):
The real object of nature and the secret of being a Muslim means universal brotherhood and abundant love.
Break the idols of colour and race and get absorbed in one single unity. Don't make any difference between the Turk, the Iranian and the Afghan.
How long will you waste your time hearing the melodies of the birds of the garden? Your arms possess strength to fly like a falcon.
The faith of a Muslim in the society is like the flame of a candle in the hut of a hermit in the desert.
Just look into history. What was the thing which destroyed the despotism of Kaiser and Kisra? Then compare it with the strength and devotion of Haider (Imam Ali), the abstemiousness of Abuzar and the truthfulness of Salman Farsi.
Just see how the so-called leaders of the nations have, with their pomp and pelf, crushed the people! Hundreds of persons who have remained captives for centuries are looking at them through the prison bars!
In this world the firmness and survival of life depend on firm faith, because it is confirmed that the Turk has proved to be stronger than the German in the field of life.
Just look at this creature of dust! It is due to his inner fire (of faith) that it he has been provided with the wings of the Archangel Gabriel to fly on.
Yes, since the singularity of human being is not breakable, and similarly, virtue is not the speciality of any nation, wherever and with whomsoever virtue is found it is respectable and its owner deserves to be honoured; whether he be a Turk, an Iranian, an Arab, a non Arab, an African, a European or an Asian. Furthermore, by whosoever the lamp of virtue may be kindled it is necessary that one should utilize the rays of its light. It may be added that great and virtuous persons belong to the entire human race and their rank and status is much above that they may be associated with a particular nation especially in the present age, when fortunately the weak brawls of nationalism have gradually changed into the slogans of internationalism.
The extensive horizon of humanity and its beautiful sight have become the object of the wishes of all human beings under the protection of a common thinking and a specified and unvaried ideology, and the thinkers of every creed and school support this lofty human ideal. And on account of the principles of the compulsion of history, and the survival of the fittest, this desire of the suffering humanity will however become a reality one day and the mandatory command of the Qur'an to the effect that Mankind, you are one single nation, (Surah al-Anbiya, 21:92) will be accepted by all the human societies, and the universal government and fraternity will be established under the auspices of monotheism; except which there is no alternative.
One of the distinguished historical personalities is Ammar Yasir, the esteemed and renowned companion of the Holy Prophet (s) who shone like a luminous star in the atmosphere of humanity in the darkest periods of history, and was recognized, on account of the glow of the light of truth, to be the model of training and learning, and an excellent specimen of freedom and justice.
Ammar is one of the seven earliest supporters of the sacred movement of Islam, and one of the greatest personalities of whom human history will always feel proud. He will always shine on the crown of humanity, because he was one of the most active and sincere followers of Islam, and one of the devoted servants and builders of the new history of humanity, and as a result of his continuous effort in the path of godliness till the age of ninety two years, when he met martyrdom in the service of Imam Ali, the Commander of the Faithful. He did not rest from seeking and saying the truth. He enjoyed such an enviable position that an unparalleled personality like Ali shed tears while mourning for him, recited a painful elegy on having been separated from him and prayed to Allah for his own death after the martyrdom of this great companion of the Holy Prophet.
Originally this book was written with the title of Halif al-Makhzum by Sadruddin Sharafuddin, one of the greatest literary and educational personalities of Arabic language. It consists of detailed biography of Ammar Yasir. It is hoped that the readers will enjoy reading it and will also benefit from it.
The greatest distinction of this unmatched literary and historical monument is that besides depicting a minute picture of the shining face of Ammar with great dexterity, it explains many delicate and important points and mysteries of the luminous history of Islam up to the end of the Battle of Siffin, with an enchanting pen, in a manner that is beyond praise and makes the facts of history available to us with clarity.
The contents of this excellent treatise are not only confined to the correct narration and minute explanation of the events; the comparison between the two logics of truth and falsehood, clash of the interests of different individuals and groups and hypocritical political games which have prevailed in all times and ages, but it also contains lessons from philosophy of history based on psychology and has conducted minute analysis of social problems and drawn conclusions from events on the basis of the latest principles of psychology .It has assessed and studied with the most exact measures and standards of sociology all the events of the earliest days of Islam in an unprecedented manner, with thorough research and has recorded by utilizing the sources of Ahlus Sunnat wal Jama'at which may be utilized by all classes.
The study of this valuable treatise will be especially instructive to the enlightened and godly young men of our society, who are keenly devoted to the service of the society under the auspices of the sublime teachings of Islam. This distinguished group will acquire valuable examples from the history of the dignified life of this magnanimous personality of the history of mankind, and will point out to others that the path of truth and of securing human prosperity, is not more than one, and that is the path which the Holy Prophet (s) opened for the misguided caravan of mankind in compliance with the Command of Almighty Allah. It was under the auspices of his guidance, that persons like Ammar Yasir, who are reckoned to be the best specimens of humanity, were trained and became excellent examples for mankind.
Anyhow, after having realized the fact that unknown persons like Ammar Yasir were recognized in the human society as 'dignitaries of history', and their personalities crossed out and annulled the names of Caesars, Alexanders and Khusros, it may be said with perfect frankness that this blessed and auspicious path is always open to the followers of Islam and those trained in the school of the Prophet of Islam. We Muslims should, therefore, endeavour to discharge the duty entrusted to us by Almighty Allah and should take lesson from Ammar Yasir in the present day intellectual and moral crisis, which has engulfed the entire world. We should also remember that he was not an Imam or an infallible person, but a staunch believer, who had been trained in the school of Islam and was recognized, on account of his godliness, perseverance and devotion, to be the embodiment of truth.
One point must, however, be mentioned here that experience shows that the only factor, which can purify us of the contaminations of the present age, is undoubtedly our benefiting from the Islamic reserves which are all manifested in the school of Ablul Bayt, the progeny of Prophet Muhammad (s).
Moreover, the old and rotten slogans of nationalism are now out of date. Hence, keeping in view the fact that Islam has always ensured our deliverance we should also endeavour with all our strength, at this sensitive stage of history as well to gain vigour and strength from the same source and should benifit from the guidance of the descendants of the Holy Prophet (s).
We will soon publish a book on the lives of more than 250 companions of the Holy Prophet of Islam.
Publishers
How surprising is the state of a man of thirty, whose body is branded with melted iron, on whose head and face fire is poured, who is plunged into water and subjected to all sorts of torture, remains indifferent to all these torments and receives them gladly as if the points of the spears, the flames of fire, and the pressure of water were gifts from his beloved and all these tortures, increase his hope instead of making him despair.
How surprising is the condition of a ninety year old man, who subdues the enemy with a sword, whose blade may be said to be raining fire, and who overcomes every difficulty with a determination much harder than steel. However, you will not wonder any longer when you come to know that this tallstatured brave person is the same man who got accustomed to selfsacrifice and endured all the calamities during his youth as well as in his old age only for the sake of Divine religion.
It was the spirit which was blown into, and the blood which circulated in his veins, which gave such a flaming sword in his hand, and it, was his blood which assumed the shape of solid faith, sincerity, truth and reality. This brave old man did not fight with his enemies with hands and arms but combated with them by means of the faith and the principle which he had selected for himself. And, in fact; neither his arms got tired nor did his sword become blunt, but the blow which he struck was actually the glow of the light which splits darkness and annihilates it.
In the circumstances if Ammar remained constant in his youth in the face of every calamity and came out victorious in every test, and mostly showed perseverance, it should not be surprising. And it should not also be surprising if during old age also his path became clear and bright because of the radiation of truth. Of course, this godly old man of ours did not stand in need of strong arms in the battlefield like young men.
The question is what is bravery? Is bravery dependent upon age and strength of youth, or, is it specially related to a particular stage out of the different stages of life?
In fact we should say: "It is not so", We should say that it is dependent upon faith; and the more strong one's faith is the larger the share and the enjoyment one derives from bravery, Yes! It is the strength of faith which gives an old man the vigour of a youth. And again it is the strength of faith which gives equal power of resistance, patience, steadfastness, agility, mirth, determination and action to the young and the old.
We see many young men who are lowspirited, cowardly and aimless, and we also come across every day many old men, who are courageous, brave, nobleminded and strong.
Of course, the noble quality of bravery of Ammar manifested itself every day in an ever increasing manner. So much so that friends and foes alike believed that his sword possessed a special trait, for if the stroke of a strong warrior inflicted one death on his adversary the stroke of our hero inflicted two deaths on one, who opposed him! One of them was the physical death and the other was the spiritual death i.e, eternal curse!
Furthermore, the spirit of courage of this godly old man possessed a special distinction, like the sharpness of his sword, which was praised by his friends as well as enemies. They knew that, whether he lived or was killed, truth was with him! Similarly everyone knew that his enemy, whether he was victorious or subdued, was false.
The noble Ammar was one of the seven stalwart believers of the earliest days of Islam, who bore on their shoulders the burden of the service of the Prophetic message with continuous jihad, perfect devotion and permanent campaigns. And even during his old age, as in his youth, he was one of the first persons who continued his constant jihad and energetic campaign with faithfulness, truthfulness and perfect sincerity, and in whatever enterprise he participated he was recognized to be the sign of guidance and the specimen of justice and virtue of the highest order.
This distinguished brave man was the standard bearer of the believers during the time of the Holy Prophet, and the Prophet (s) tested him at every stage. And he was the person who emerged successfuly from the test and trial with perfect purity, and was always like a thorn in the eyes of the polytheists.
Furthermore it was again he who carried the standard of guidance on his shoulders against "apostasy" even after the demise of the Holy Prophet (s)!
These distinctions were peculiar to Ammar Yasir, so that he was recognized to be the sign of guidance. If someone fought side by side with him and lost his life he was sure that he would go to Paradise, and conversely whoever fought against him and was killed was sure to go to Hell.
Ammar reproted the Holy Prophet (s) to have said: "Whoever holds within himself three habits at one and the same time is like one who has held the principles of faith. Those three habits consist of:
Spending at the time of need.
Establishment of justice in all circumstances.
Planning peace and security for the world.
To sum up, if these three noble traits are collected in a person he will not only be a perfect human being, but his personality will be recognized in the society to be the very substance of faith, and such a person will be the manifestation of generosity, justice and peacefulness whether in the state of war or in the state of peace.
The ally of Makhzum was a swarthy person whose nature had been kneaded with musk. He was a tailstatured, squarebuilt and aweinspiring person. He had dark eyes and scanty hair on his head. As has been written by his contemporary narrator 'ZulIdara' he had a few hairs in the front part of his head and a few hairs on its back and that was all. He was a quiet person as if the angels were conversing with him. He was a man of firm will and determination. He was never deceived; and he never deviated from the right path. He was always governed by reason and he always followed logic. As Ayesha says: "If Ammar is doubtful about two matters he chooses the easiest course. He is an intelligent, generous, godly and brave person. He is a man who never turns away from truth".
The great and noble person was born in the tribe of Bani Makhzum during the 570 A.D. and as he has said himself that he was of the same age as the Holy Prophet (s) and from the point of view of age none of the companions was nearer to the Prophet (s) than he;
His mother was Sumayya, the daughter of Khayyat and the slavegirl of Abu Huzayfa, the chief of the tribe of Makhzum. Amongst the slavegirls of Quraysh none was as nobleminded, intelligent, kindhearted, faithful, chaste and pure as she was.
Yasir bin Amir, the father of Ammar, was an 'Unasi, Mazhaji Qahtini Arab of Yemen who had left his home along with his two brothers named Malik and Harith to find out his fourth brother who had wondered away from Yemen on account of famine, drought and the deteriorating conditions of the government.
It was not only this person who had wandered away from Yemen at that time. A large number of persons were compelled to leave their homes to find out employment and sustenance elsewhere.
Since the time the city of Saba had begun being ruined a large number of the Yemenite Arabs had migrated to Makkah and Madina. The tribes of Unas and Khazraj settled in Madina and a large number of groups other than Unas and Khazraj got scattered in Syria, Iraq, Yamama and Najd like ants and locusts. They settled in different parts of the Arabian Peninsula and expanded their civilization and culture to the region of 'Hilali Khasib'.
As the city of Makkah, was a place of peace, it enjoyed superiority over all other places where the immigrants had settled and as it was recognized to be the House of Allah ; the means of welfare, comfort and sustenance were available there and the servants of the Ka 'ba paid due attention to the newcomers. For this reason the homeless persons were living there in great comfort without any molestation from any side.
When the three brothers lost all hope of locating their brother, Malik and Harith returned home, but Yasir stayed on in Makkah and became an ally of Abu Huzayfa, the chief of Bani Makhzum. Abu Huzayfa looked after Yasir, and on account of the fact that Abu Huzayfa was so kind and benevolent to him, Yasir also showed great faithfulness and sincerity for him.
Like his brother Hisham in the past and like his second brother Walid afterwards, Abu Huzayfa was a kind and noble chief and leader and a magnanimous guardian of his tribe. He also showed great love and affection for his new ally and loved and respected this stranger 'Unasi whom destiny had compelled to leave his home and country .It would appear that this kind and noblehearted person could see his future to be bright and felt that this man would acquire a high status in future and would become one of the elders of the community. It was for this reason that he becomes his ally and always respected him.
Yasir also valued the good opinion of Abu Huzayfa and did not take undue advantage of his heartfelt love. .And notwithstanding the fact that he was nothing more than a stranger he preserved his selfrespect and freedom of thought with perfect purity and sincerity.
Such wise behavior and noble conduct coupled with sincerity, cordiality and faithfulness elevated the position of Yasir so much that within a short time he came to be known as a Makhzumi, acquired all the rights enjoyed by the tribe and was introduced as one of their notable personalities. He also attended the assemblies of Quraysh and was highly respected everywhere.
One day Abu Huzayfa thought of selecting a wife for his 'Unasi ally so that he might get rid of loneliness and he also hoped that Allah might favour him with a worthy child. He, therefore, gave him in marriage Sumayya, daughter of Khayyat who was the noblest and the chastest of his slavegirls and decided that her children and her husband would be treated to be freemen.
Notwithstanding the fact that Yasir had not made any such request, Abu Huzayfa, who had realized his valuable personality carried out this plan and made this favour to him. Evidently Yasir was also extremely happy for acquiring this distinction.
After Yasir and Sumayya were married, Allah blessed them with a son, whom they named Ammar.
Ammar was passing his days of boyhood and was gradually growing up in advance of his years. The manner of the growth and development of this boy was such that it might be said that he was not allowing the passage of time to transfer him from one stage to the next one and to change him from one form to another.
The boy reached the stage of manhood and when he stepped into the twentieth year of his age the signs of dignity and righteousness could be observed in him and he became wellknown for his good behaviour towards his parents as well as other people. The people were pleased with him and he also overlooked the bad behaviour of others.
Ammar spent his entire time in silence. He was always reflecting and did not pay any heed to things which were alluring for the elders and slaves of Makkah.
Ammar avoided the pomp and pelf in which the wealthy persons of that time had fallen and had nothing to do with them.
The superficial observers, who saw Ammar silent, thought that his silence was that of a weak and helpless stranger, who was spending his days under the protection of a benevolent host, and was enjoying comfort and favours and, therefore, avoided interference with the affairs of the people and did not converse with them. However, those who had better contacts with him knew that this silence had a much deeper root, because he as well as other thoughtful, clearsighted and nobleminded persons had become very pessimistic on account of idol worship and vain and futile beliefs and old and rotten customs of the Arabs, but could not criticize them on account of fear for their lives. This was especially the case with a shelterless person like Ammar, whose stay in Makkah was due to his father having become an ally of Abu Huzayfa and his entire strength was limited to this that he was leading his life under the protection of the chief of Bani Makhzum. He and others were, therefore, obliged, inspite of all their sentiments, to keep their mouths shut.
Notwithstanding this, however, whenever Ammar broke his silence he severely criticized the evil deeds and unbecoming conduct of most of the aristocrats of Makkah who were immersed in corruption and prodigality and did not think of anything other than sensuality and profiteering; he said either to himself or to his father: "I am afraid that the evil deeds and corrupt conduct of these greedy and voluptuous persons, who are doing injustice to themselves as well as to the inhabitants of this city , may become the cause of the comfort and tranquillity of this city being converted into perplexity and fear and the blessings available to the citizens being replaced by calamity and affliction.”
One day Ammar said to his father: "Are these mad men not afraid of the consequences of their indecent heresies? Do they not fear that others may snatch.this House (Ka 'ba) and the rulership of this region from them, or discontinue their connections and trade with them, and consequently they may die of hunger and helplessness?" He also said: "I have never seen any people more senseless and foolish than these. This foolishness and impudence of theirs will destroy their lives and take away their comfort and tranquillity from them. These unwise aristocrats and elders do not know the dreadful consequences of their evil conduct and do not keep in view that their mastership and comfortable life is owing to their being the servants of the Ka 'ba. And when people who come for the pilgrimage of this House observe their evil deeds and ugly manners, they will certainly deprive them of this sacred House. Then these ignorant and oblivious aristocrats must die in extreme affliction. I have never seen such foolish people as these, who are creating misfortunes for themselves".
Yasir said: "My son! You have transgressed the limits and are saying things which are beyond your age and position. Has anybody else taught you these things or you are saying them of yourself? "
Ammar replied: "None has said to me anything on the subject. On the other hand it is my farsighted eye which can see the consequences even now, and it is my hearing ear which can hear the cries of the outburst and rebellion of the oppressed people of Makkah”.
His father Yasir said: "My son! I also know what you know. And you and I are not the only persons who are grieved on account of this state of affairs but I know many slaves and allies of Quraysh and even persons belonging to noble families who think as you do. However, itis expedient that in the present circumstances you should not say anything on the subject, because otherwise your death is certain. And you should also know that whatever you say will not be of much consequence because this House has a Master, Who protects it and will keep every harm and detriment away from it. My son! You were not in the world on "the Day of the Elephant". I was a boy at that time and am one of those persons who saw that incident with their own eyes, and I still remember the wonderful things about that day like others.
I saw that Abdul Muttalib bin Hashim, the chief of Quraysh was instructing the people not to leave Makkah. Till that day neither Abdul Muttalib nor other members of the tribe of Quraysh had ever to face such a large and organized army.
I could see that Abdul Muttalib was not at all worried. He was consoling and comforting others and was assuring them that Makkah would be victorious without any fighting or bloodshed. And I do not hide the fact that, like all others, I was hopeless and was doubtful that the promises made by Abdul Muttalib would come to be true.
Now you should also keep this thing in mind that the sons of Abdul Muttalib are interested in the sanctity of the House and the peace of the city and even the smallest amongst their children can suppress these fools and prove their mistakes and stupidity .In the circumstances you should leave this task to them or to one of them so that they may explain and clarify the matter and openly spread this thinking among the people. And as and when they take steps in this behalf there will be none in Makkah who may be in a position to oppose them!
I must also tell you that if they take a decision in this behalf and rise to correct these fools, the purposes which both of us have in view will be achieved. And, in any case, if one of them takes steps in this behalf he will face no molestation, whether his action involves pains and hardship or not, because the descendants of Abdul Muttalib are obeyed and respected by the people. However, persons like you and me possess neither authority nor influence. Hence, at present it is necessary for us to be patient and forbearing, because if we take any action these misguided persons will peel our skins like those of the sheep and none will come to our help.
O my son! Over and above these things I must also tell you that it will be very good that they may remove our skins provided this is beneficial to the people, and equity and justice is established. In that case our blood will not be wasted; rather it will fetch more bloodmoney. In case, however, we speak about it now among the people we shall not gain anything except insult and ridicule, and even if we do something we will be rewarded only by rebuke, reproach and taunts.
My son! Don't you know that in the current system and the present regime discussion about the public matters is the monopoly of the powerful oppressors and wealthy persons, and is restricted to the class of chiefs, leaders and aristocrats, and interference in such matters by the deprived and helpless allies like us is not permissible.
In the end I have to advise you to have faith in the Lord of this House and also to repose confidence in those few persons, who belong to the family of Hashim, because they are the best persons in this land, and a bright future await them".
Ammar said: "I don't disobey your orders and I find that Bani Hashim believe in different deities and have a commendable way of life, and other Quraysh have neither equalled them so far nor will be their peers in future.
The God of Abdul Muttalib is not a forged and useless god. He is the God whose help is sought by all His slaves and He also helps them. You must remember what I told you about "Abraha" and his army. Small birds by the Command of Allah annihilated his big army which was mounted on elephants. All these are the signs of Allah.
The god of other people whom they have manufactured themselves is a god which is senseless, deaf and dumb and cannot even take care of himself. However, the God of Abdul Muttalib is so great that it is necessary to show humility before Him and not that He should be picked up with one's hand and moved from place to place". Ammar further said: "When I say as to why they don't ijdicate Him, I don't mean that they should locate his place or should transfer him from place to place. What I mean is this: "Why don't they proclaim the Greatness, Strength and other Attributes of their Lord before the people?"
Yasir said: "My son! Every work has an appropriate time and every step should be taken in a proper and favourable atmosphere. At present, when these superstitious beliefs, ugly habits, futile customs and meaningless traditions rule the Hijaz, it is not possible to invite the people openly to monotheism and supposing that such an invitation is extended to them, it will certainly not produce any fruitful result.
I am aware that in order to promote his object Abdul Muttalib has personally taken some useful and moral elementary steps. And how is it possible for one who believes in Allah, the Great Lord to undertake reformation unless he delivers the people from the burden of ridiculous stories, enslavement to the ugly and indecent habit of egotism and the magic of superstitions and other unwholesome and futile traditions to which they have become habituated? You yourself know that these corrupt thinking and mental contaminations have entwined their roots in such a way that it is not possible to eradicate them soon, and they can be got rid of only gradually. And it may be hoped that Abdul Muttalib will be able to achieve his object at the appropriate time by means of the decent regulations and traditions which he has introduced with the name of 'Hanifa' .Its principles are based on the religion of his forefather Prophet Ibrahim and that he will be able to take more effective steps later.
Furthermore, besides carrying out religious reformation by means of a revolutionary action he also resorted to welfare work in another form by digging the well of Zamzam in order to provide more water to the people.
Of course, Abdul Muttalib destroyed the respect of the idols by preventing the slaughtering of camels before two idols named 'Asafa' and 'Nai'la' and also became victorious over the superstitions and vain and futile traditions. He also located and dug the well of Zamzam and placed abundant water at the disposal of the people and was recognized to be an example of endeavour and action on this account as well.
In any case all these actions became the cause of the creation of a breach in the strong wall of traditions and superstitions which had surrounded the people of the Hijaz for many years.
Abdul Muttalib abolished many superstitions; one after the other, during the campaign initiated by him and commenced the reformation with his relatives, kinsmen and friends. Now you should rest assured that as soon as he finds an opportunity he will clear and level the path which he has opened”.
Ammar said: "O father! Why does Allah not help Abdul Muttalib and why does He not send an army for his assistance just as he had sent one day the birds to destroy the army of Abraha? And why does He act like a creditor who lends money to a debtor in instalments and not in a lump sum?"
Yasir replied: "My son! I cannot give an exact answer to this question at present. However, I know that the God of Abdul Muttalib, while possessing immense power, is Independent, Kind and Beneficent, and it is immaterial for Him whether people worship Him or not, whether they be believers or unbelievers and whether they be lucky or unlucky. He only desires happiness and welfare of the people and He does not provide it to them by force. Hence, it is the duty of the people to distinguish between the path and the pit.
The God of Abdul Muttalib is not only kind to His friends, but is also considerate to His enemies, because He treats the believers as well as the unbelievers to be His slaves. He is not jealous and narrowminded like us.
My son! At present all the inhabitants of the world, excepting a few who can be counted on fingers, are unbelievers. In the circumstances if He wishes to destory, on account of His wrath, this majority which is almost the total, what will be the use of the laws and regulations?
My son! The God of Abdul Muttalib distinguished between the right and the wrong path to the people and then leaves them free to choose the way they like. If they choose the path of prosperity they will make themselves happy and if they tread the path of adversity the harm will accrue to themselves and the God of Abdul Muttalib will not gain anything or sustain any loss".
Ammar said: "Father! What a deep impression your words make on my heart! I give place to these eloquent words in my heart like wholsome water! My father! You are not a human being but an angel who is planting its beautiful plumage on me, so that I may fly to the celestial world. Now I have to ask you only one question'.
Yasir said: "I shall give you a reply if I can".
Ammar said: "I admit that Bani Hashim are noble, magnanimous, honourable and intelligent. However, Bani Makhzum, too, are your allies. Then why is it that you accord more respect to the people of Bani Hashim?"
Yasir replied: "If we bring in sentiments and bias then what you say will be quite true. However, I always keep facts and reality in view and don't attach any importance to bias and sentiments. It is true that difference exists between these two groups and the same difference exists between the God of Abdul Muttalib and their gods.
My son! If you also wish to differ from me about this reality I shall leave you, and the greatest service which I can render to you is that I should advise you to associate with me in this belief".
This conversation which took place between the father and the son was one of the topics which these two persons used to discuss in the morning. In those days the mornings of the Qurayshites commenced with feasting and drinking, because usually they sat in the morning in a corner in the form of a group and engaged themselves in storytelling and amusements. However, at times Yasir absented himself from the gatherings of Bani Makhzum and instead of participating in their conversation became busy in talking with his son whose words almost enchanted him, and discussed matters with him and gave him instruction.
By dint of the knowledge, experience and wisdom which he had acquired in Yemen, Yasir possessed the capability to become the teacher of his son.
In any case the above conversation between the father and the son is a specimen of the morning talks which they had with each other.
On that very day a cry was heard from Mount Abu Qubays which interrupted the conversation between the father and the son. This cry was heard by all, but had a special impact on this father and son, so much so that their bodies' began to tremble.
The crier was saying with great enthusiasm and forces to seek justice: "O people of Makkah! Is it possible that you may come to the help of a person whose merchandise, has been seized? The oppressed person is one who is away from his tribe and kinsfolk and is presently in the city of Makkah, alone in the state of ehram (ritual act at the time of pilgrimage) and the dust which had settled on his ehram (dress) has not yet been removed from his garments.
Can you support such a person? O Children of Fahr! [1] (i.e. O brave men of the family of Bani Hashim!) who are moving between the Stone of Isma'il and the Black Stone! Is there anyone amongst you who may take back the property of a person in ehram who has come to Makkah to perform Umra pilgrimage, from such and such person belonging to the family of Bani Sahm who has taken the merchandise and hidden himself without having made payment, or should the owner of the property lose all hope ? "
Arnmar said: "Father! Have you seen that, as pointed out by me, the folly of these people has become evident? And do you hear that cry of complaint and injustice is echoing from the mountain?"
Yasir said: "Dear son! I have no doubt that the period of your boyhood has given the good tidings of .your intelligence and insight. However, you should keep in mind the advice which I gave you in the beginning of our conversation. Now get up, go and find out what the matter is. Who has raised the voice of complaint? And also ascertain whether a favourable reply has been given by the people of Makkah to the painful cry of the complainant".
When Ammar returned he said to his father: "Whatever you told me previously about the merit and worthiness of Bani Haishim was correct. The complainant who raised his voice was a man from Zubayd who had brought some valuable merchandise to this city .Abu Amr al'As wa'il al Sahmi purchased some merchandise from him and took it to his house but did not pay the price and hid himself in his house. The man from Zubayd demanded the price of the property but the purchaser declined to pay it and also failed to return the property although the owner agreed to its being returned. At last the owner of the property sought refuge with the family of Bani Sahm and requested them to help him but instead of helping him they maltreated him, and turned him away. Then he contacted the groups of Quraysh and sought their assistance but they also failed to help him. He was, therefore, compelled to go at the top of the mountain and seek the help of all the people of Makkah with a loud voice for the restoration of his right”.
Ammar added: "I made my best efforts to find out to what effect this cry for justice had in this sacred sanctuary and the land of peace and tranquillity, and I learnt it for certain that besides a few persons who enjoy the distinction of possessing dignity and faith, his beseeching didn't make any impression on other groups.
Yasir said: "Perhaps by those 'few persons' you mean the assembly of Zubayr bin Abdul Muttalib".
Ammar said: "Yes, father! How well you have identified them! The oppressed person went from one door to another to seek some supporters who might put an end to this anarchy. And it is possible that this very oppressed complainant may prove to be the revolutionary person and the appointed hour may have arrived”.
Yasir said: "I don't think so. However, it is possible that this event may be one of the factors of revolution and the harbinger of reformation. Why are you in so much hurry? Every happening has its particular time".
The efforts of Zubayr were fruitful, because a group of persons belonging to the families of Bani Hashim, Bani Asad, Bani Zohra and Bani Taym gathered in the house of Abdullah bin J ud 'an Taymi and "the Truthful and Honest one" (the Prophet) also joined them, and all of them swore that they would support the oppressed person and take back his right.They also undertook to ensure that there after all persons in Makkah whether kinsmen or strangers and whether freemen or slaves should remain immune from molestation and none should oppress them. Zubayr gave the name of 'Hilful Fuzul' (the covenant of brave persons) to his party.
The first result of the activity of this party was the vindication of the right of the oppressed 'Zubaydi' from the Pharaoh of Bani Sahm.
Ammar came to his father once again and related another incident to him in these words: "Today a tradesman belonging to the tribe of Biriq came to the bazaar and purchased some commodity from Abi bin Khalaf. As you are aware Abi is an illhumoured and deceitful person. For this reason this transaction also resulted in conflict and contention. The Barqi tradesman, therefore, approached the party named 'Hilful Fuzul'.
Zubayr said to the Barqi tradesman: "Go and tell Abi that you have complained to us and, in case he fails to pay what is due to you, come back and let us know, so that we may take necessary steps in the matter".
The Barqi tradesman informed Abi about the matter and he paid his right to him without any delay.
On another day Ammar related a new incident to his father and said: "A tradesman belonging to the tribe of Khathma'i came to Makkah accompanied by his daughter named 'Qatool' who was a very beautiful girl and perhaps the most beautiful girl of her time.
As soon as Nabiyya bin Hajjaj caught sight of the girl, he lost his heart to her and abducted her. In spite of his best efforts the father of the girl could not rescue her from the clutches of this nasty man. Consequently he began exploring ways and means to recover his daughter, and sought help from everyone but without any result. At last he approached 'Hilful Fuzul'.
His contact with 'Hilful Fuzul' became the cause of the deliverance of his daughter, because Zubayr, accompanied by some other brave men who were the members of the covenant went to Nabiyya along with the father of the girl and brought her out of his house. This shameless person said to them: "Let her be with me tonight only". However, they replied: 'May Allah blacken your face! How impudent and shameless you are! Give up the girl and surrender her to her father at once otherwise. ".
Nabiyya, who had been overawed by the brave persons of the covenant, reluctantly surrendered the girl to her father, and thus the stain of shame was washed off the Makkans.
Yasir told his son: "Before 'Hilful Fuzul' i.e. before the formation of the association of these brave persons Abdul Muttalib used to solve such problems in this manner: One day Harb bin Umayya sent some men to kill an unprotected wealthy person. The wealthy man was killed and Harb appropriated his property. However, when the news reached Abdul Muttalib and the heirs of the murdered person complained to him he, in the capacity of the chief and leader of Quraysh, took back the property from Harb and made it over to the heirs of the deceased. He also realized bloodmoney from Harb in the shape of one hundred camels".
Ammar brought such news for his father every day, notwithstanding the fact that Yasir had heard and was hearing many such news, neither Ammar was tired of bringing the news to his father, nor did his father get tired of hearing them.
As and when Yasir heard such news from Ammar he encouraged him, added new points for his instructor and urged him to have reformative objects in mind. Incidentally, however, he advised him not to disclose these matters and not to speak about them everywhere.
At the end of every story Ammar used to say to his father: "O father! I feel very happy on account of your correct knowledge and information about Bani Hashim being keen to introduce reforms as well as about their chastity and nobleness. How well you have recognized this honourable family".
Notes:
[1] Fahr was the tenth ancestor of the Holy Prophet.
"I understand that one morning the son of your slave girl Summaya got up and, as a result of a miracle of Muhammad found himself a master and a chief like freemen and other masters. Rather, as I have been given to understand, he considered himself to be higher than and superior to all other chiefs.
This man has built ‘Ka 'ba' in his house with a mehr’ab (a place for offering prayers) in it. Of course, previously such a momentous precedent existed among the Sabi 'in and nowadays the son of Sumayya has performed this task.
This man is no longer Ammar bin Sumayya but has adopted the title of 'Abul Yaqzin' (The Vigilant).
These days he has become the friend of the Almighty Lord! The same Lord who has manifested Himself in his Ka 'ba and radiates in. his mehrab, hears his words, and gives inspiration to him. Anyhow, these two (the Lord and His slave) are friends of each other. To my mind if Abu Huzayfa is brought to life again he will consider himself like a beggar before this man.
I am not aware whether in that event this son of the slavegirl would agree to talk with his former master, and whether he would admit him in his presence, or whether. he would turn away his face from him in the same manner in which he turns it away from the chiefs of Quraysh and treats them to be inferior, or whether he would despise him in the same manner in which he turns his face away from the respectable and highranking men of Quraysh, whom he treats with scorn, and considers them worse than slaves and slivegirls".
These were the words which Abu Sufyan bin Sakhr bin Harb bin Umayya spoke to Abu Jahl 'Amr bin Hisham, the dictator of Bani Makhzum. Without affording Abu Jahl an opportunity to speak he himself spoke on with great excitement: "Would that we too had a strong slave like Ammar whom we could send to Muhammad and his Allah as an intermediary and when all paths were closed to us he might have proved to be like a bridge for us and the doors might not have been closed for us to return. How lucky you are O Abul Hakam! You are under the protection of the son and husband of Sumayya, and you are safe from all sides. But we shall not epjoy security under the rule of the slaves”.
Abu Jahl, whose kuniya (patronymic appellation) was Abul Hakam, said: "I feel that your attention is confined to the slaves and the bondmen and you forget the share of freemen as we are. If our slave Ammar has constructed a Ka'ba and a mehrab in his house my cousin Arqam, too, has, as compared with him, made his house situated in safa, the 'house of Islam' and it is in this house that as a result of the activities of Muhammad, the Ka'ba has now been abandoned and the people turn away their faces from it and pay attention to Syria. Furthermore, the position of Dar un Nadwa, the house of Qusayy, our noble ancestor, has deteriorated! Why are you disappointed, broken hearted and dejected?"
Are you not hopeful of intercession by Abu Huzayfa Hashim bin 'Utba, brother of Hind, Abdullah bin Sahim, and Uthman bin 'Affan? All of them are competent to intercede for you before Muhammad, as and when the conditions of Batha are turned upside down!"
Anyhow, the notables of Quraysh had assembled in Hajar and were very much worried on account of the influence of the Holy Prophet (s) and the spreading of his invitation among the whiteskinned and the redskinned persons. This was due to the fact that as the invitation of the Prophet (s) spread, Makkah became divided into two sections and the aristocrat class were worried on account of the end of their luxurious life, their exploitation of the people, and their superiority over others.
The names of the distinguished personalities of this group have been recorded as under:
Walid bin Mughira, the elder of Makhzum tribe and his nephew, the dictator 'Amr bin Hisham, 'Utba and Shayba, the two sons of Tabi'a bin Abd Shams, Abu Sufyan bin Harb bin Umayya,Nazr bin Harth, the standard bearer of Bani Abudud Oar, Aswadbin Muttalib bin Hashim, Abu Lahab bin Abdul Muttalib, Abdullah bin Abu Mayya, Abu Amr As bin wa'il, Nabiyya and Maniyya, the two sons of Hajaj Sahmi, Umayya bin Khalaf Jumahi and 'Uqba bin Abu Mu'it.
As soon as the conversation of Sakhr and' Amr came to an end 'Uqba said to them: "You two are quarrelling with each other like two warriors. It might be said that all of us have assembled here to act as the witnesses and judges of the quickness of your apprehension and the acuteness of your minds! I swear by what I believe to be sacred that if you don't check the contacts of Muhammad with the people he will make them rule over you and will make the rogues the masters of your elders! Then all of you will be obliged to become humble before him and he is the person who will not allow preference of the white over the black, of the masters over their slaves and of the wealthy over the poor".
He added: "When we sit together we feel that none is superior to you two persons and other persons at the helm of affairs amongst Quraysh in the matter of eloquence, wit, manner of conversation and debate, but in spite of this as soon as Muhammad arrives in our gathering, all of us tremble with fear and our most stubborn persons are reduced to hopeless perplexity before him!"
Umayya bin Khalaf said to Abu Hanzala (Abu Sufyan) and Abul Hakam: "Now that the affairs of Muhammad have assumed such dimensions in the eyes of our elders and he has created differences in our community, and he ridicules our gods, you should no longer find fault with a freeman or be rude towards a slave, because the son of Mughira and the son of Rabi 'a look on Muhammad and his innovations with great respect.
Abu Khalid bin Walid who was sitting in the centre of the assembly was leaning comfortably on a pillow and was hearing these discussions with a smile on his lips. When the reproach of Khalaf reached this stage, he (i.e. Walid) crossed his legs and said, without the smile disappearing from his face: “O son of Khalaf! What talent do you see in the person of your own slave, Bilal bin Raba? Do you think that the efforts of Bilal for becoming free from the clutches of the son of Khalaf and his getting rid of his slavery is more important than the injustice and violence committed by the son of Khalaf against Muhammad? My Qurayshi brethren! you renounce the establishment of truth and indulge in bias. If you behave towards your slaves and slavegirls humanly and be just to them, they will never leave you and will have no grudge against you. However, while dealing with them you forget one point and dont keep in mind the fact that they too are human beings like you and possess eyes, ears and tongues like you and also possess intellects like you to understand the meanings of greatness and nobleness just as your intellects do. If at the time of their becoming your slaves you had not forgotten this simple fact they would have been friendly with you.
However, after your having forgotten this point they too don't have any affection for you and if they obey you apparently they are annoyed with you at heart, and this is the very thing which makes them revolt against you. And when Muhammad showed them love and kindness they also planned to achieve freedom so that they might be free and acquire respect. Hence, you should reproach yourselves and get annoyed with you rather than with them!
This is what I feel about these helpless persons and as no stranger is present in our assembly I state this fact openly and believe that it is necessary for you to review your own position. Now as regards the things ascribed to me by the son of Khalaf I shall tell you the truth if you so desire. As all of you are aware the position enjoyed by the father and uncle of Muhammad in the eyes of Quraysh is not equalled by anyone and I must also say that the position and esteem enjoyed by Muhammad alone is much higher than that which they enjoy.
You have been under the impression that Muhammad is a poet, a soothsayer, a magician or an insane person. However, when he contacts the people the falsity of this thinking is abundantly proved. And it is due to the falsity of these very thoughts that the supporters of the Prophet (s) gain strength and become hostile to you. It is in this respect that your action results in profit for him and helps him instead of being parmful to him.
It is due to keeping these facts in view that whatever you ascribe to Muhammad is contrary to my assessment. And if I oppose you in this matter it is because you should adopt a sensible policy in fighting against Muhammad, and should judge the standard of the strength of your adversary. I swear that whatever I have heard from Muhammad is very interesting and pleasant and whatever I see in him is worth confirmation”.
Umayya bin Khalaf wanted to say something but 'Uqba stopped him and said: "Abu Khalid has said the final word and whatever he has said is correct. My views are identical with his. I see in Muhammad the same thing which he has seen and what the son of Khalaf says does not impress me, and I am not prepared to change my opinion. Previously also I advised my people saying: "Leave this man alone and remain neutral". I said this because I was sure that what I heard from him would impress the Arabs and thought that if he was victorious one day his government would be our government and the glory acquired by him would be our glory. In that case we would be the luckiest people. But the reply which my hearers gave me was that the magician had bewitched me, whereas I swear that he is not a magician but says things which we had never heard before".
The fox of Quraysh, Nazr bin Harith, said: "O Qurayshites! You are faced with a great danger which it will not be possible for you to combat later! During the days when Muhammad was young he was considered by you to be the most respectable, the most truthful and the most honest one. Now that grey hairs have appeared, and he has passed the stage of youth, and has become mature and has called you to believe in His Prophethood, you call him a liar! He contended with you in the presence of all, and before you commenced hostilities against him a few years back, you had yourselves become subservient to him. Many years earlier i .e .from the very days you confirmed his honesty and truthfulness you provided the proof for your acknowledging him your master. You say Muhammad is a magician. However, I swear that he is not a magician. We have seen the magicians and are aware of their activities. Muhammad is not a magician and his actions do not resemble magic. You say he is a soothsayer, but that too is not correct; we have seen the soothsayers and have heard their Thyming words. The words of Muhammad do not resemble those of the soothsayers. You say that he is a poet. We know the technique of poetry and can very well understand the rhythms and metres of various poets. The words of Muhammad do not resemble poetry. You say that he is insane. We have observed different types of insanity .The actions and the words of Muhammad do not resemble those of the insane persons.
O Quraysh! A calamity has befallen you; you can neither ward it off, nor can you combat with it. You have no alternative left but to adopt the path of anyone of the two elders of Quraysh (Abu Khalid bin Walid or Abu Walid)".
At this moment Abu Jahl broke the silence and said: "You are always quarrelling with one another regarding recognizing Muhammad and every one of you considers himself to be more knowledgeable about him than others. You should know that the event related with him has shaken us terribly. One night I found myself in such a condition that I could not have a wink of sleep. Then I realized that a mysterious agent had overpowered me and controlled me in such a way that it might be said that his fingertips were squeezing my back and shoulders and were taking me wherever he liked. Then I reached the pillar of the house where Muhammad offers his prayers and there I heard his voice. That night I perceived sorcery of magic which changed the places of senses into sight. I considered as if wine was going through my mouth into my body and then I was in a state of intoxication which ran throughout my body. However, the prayers of Muhammad were not like this. This wine entered my body through the ears and was then dispersed.in its different parts.
During that night I was thrown, on account of that prayer, into an ecstasy which, I had never experienced in any wine. Do you wonder? That night Muhammad kept me captivated with the strings of his prayers till dawn. As light spread his eyes fell on me. It might be said that before him I had been adjudged to pay a penalty .In the circumstances I feared disgrace and stepped back. When I was returning I met a man who faced me with a drawn sword. I said to myself: "O 'Amr! May your mother mourn your death! Now Quraysh are in search of you!" Then I realized that the man was Abu Hanzala and another man who was standing behind him was Akhnas bin Shariq Saqafi. These two persons were watching me.
When I came to know that the agitation and trembling, which had overpowered me, had affected these two persons also, and they too had been bewitched by the magic of Muhammad and intoxicated by his wine, my fear diminished. Then we recommended to one another that we would not go that way again, because, otherwise we would also become an example and a specimen of those fools who followed Muhammad! In spite of this I lost selfcontrol during the next night also and felt that a mysterious agent was pulling me towards itself and dragging me to the place where Muhammad was offering his prayers and I could hear his voice.
This time also I felt that I was becoming intoxicated by his wine and it gave me a hilarity which is not provided by wine or by victory. And when I came to my senses again at dawn I met those two persons. We advised one another that we should abandon the idea of coming there again, and then parted.
I don't conceal the fact that this incident was repeated during the third night also. I met my two companions as I had met them twice before and we repeated our resolve. I didn't meet the two persons again and do testify now that they heard what I had heard and also perceived what I had perceived.
If we have gathered here to say what we have in our hearts about Muhammad it is the same what we have already said. However; as all of us have assembled here for something else we must think about some remedy”
Abu Sufyan laughed and said: "O Abul Hakam! It is good that you have reminded me, because, I had forgotten what I had felt earlier".
Abu Jahl said: "Were you absent and have arrived just now? I had already spoken to you earlier about what you have heard now".
Abu Sufyan said: "I swear by your own life that I was present here and heard your expressive remarks and perceived everything with my ears and eyes. However, I have a question to ask you; why we have asseinbled here and what is your opinion about what you have heard?"
Abu Jahl said: "Let me first know your views about what you have heard.”
Abu Sufyan replied: "only a small part of what I have heard is intelligible, and most of these things are simply confusing and I cannot follow what they all mean.
Abu Jahl said: "My view regarding what I have heard about Muhammad is this: We were the rivals of the family of Abd Manaf. They pulled the people to themselves and we pulled them to ourselves. They burdened the shoulders of the people and we also did the same thing. They gave things to the people and we too gave them things. We were going side by side with each other till the stage came when they said: 'A Prophet has risen from amongst us to whom revelations come from the heavens'. How can we accept such a claim? I swear by god that we shall never express belief in him and shall never testify to his claim".
Abu Sufyan said: "O Abul Hakam! You hold a wonderfully good opinion. Don't talk about Abd Manaf. Let us discuss Bani Hashim, The dispute and rivalry between us and Bani Hashim was not about chiefship.The fact is that they sowed the seed and made imposition and we also did the same. And as soon as we became almost equal to them in the field of competition they said: The Prophet is from amongst us. How can we accept this thing? I swear by god that we shall never express faith in their Prophet and shall never acknowledge him as such".
Abu Lahab said: "This is not the point. I preferred you to his family and as all of you are aware the antecedents, preference, family ties, nobility and the large number of the supporters of this family are quite tangible and evident. In the circumstances don't make a distinction between Hashimis and Makhzumis or Umayyads, and even if you make such a distinction don't make it in respect of Abu Talib and his brothers and sons and their supporters, but fight against Muhammad and be aware that although I am his uncle I am with you. He is the man who has found fault with our beliefs, has abused our gods, and insulted our forefathers. In short none has treated his community and tribe so badly as Muhammad has treated us".
Then 'Aas bin Wa'il said: “What a strange thing Abu Lahab has said! Did we not excuse your nephew? We placed everything we had at his disposal and relinquished absolute mastership in his favour. We went to the chief of Bani Hashim and the elder of Makkah, Abu Talib, and requested him to act as intercessor and mediator and to tell Muhammad that we were prepared to give him whatever he desired provided that he shouldn't abuse our gods and ancestors. Our request didn't, however, produce any result and he continued to pursue his own path and said: "I swear by Allah that even if they place the sun in my right hand and the moon in my left hand I will not give up my mission till I die".
After having said this he threatened us and checked our business and means of livelihood and destroyed our influence. In the circumstances who can accuse us if we rise against him, forestall his actions and punish him?"
Abu Lahab said: "O Abu 'Amr! May your family and kinsfolk live for over! Do you think that my severity with regard to my nephew has been lesser than yours? Or do you think that I have shown more fofbearance towards him than you have shown? I desire success for you so that you may check the success of Muhammad and deprive him of the help and cooperation of his kinsmen so that it may be easier for you to fight against him".
Abu Jahl said: "If you lend me support and protect me from harm and torture from Bani Hashim I shall kill Muhammad and help you get rid of him".
'As said: "I don’t agree with this view, because killing Muhammad will create an unprecedented disorder and trouble. We have acquired the habit of not being severe to one another and not going to the extreme severity in the matter of conversation or discussion, not to talk of killing one another. Especially as regards the murder of Muhammad I must say that even if all of us agree on this issue we shall not be able to accomplish this task and that all the persons present in this assembly must lose their lives. O Abul Hakam! Do you imagine that Bani Abdul Muttalib will sit still and allow that one from amongst them whom they expect to be victorious in the near future should be done away with so easily? No doubt, they will not allow this to happen. In the circumstances we must think about some other remedy because the murder of Muhammad will prove very costly for Makkah and will cause great havoc and widespread disaster.
Walid said: "The view expressed by Abu 'Amr is sensible and he is quite right in saying that we should allow Muhammad to do whatever he likes. We should, however, refrain from killing him".
Abu Jahl said: "Dear uncle! Give your final decision and think of a plan to solve this problem so that we may act upon it and get rid of this dilemma".
Walid who was thinking deeply drew his hand on his beard and said: "Combat the actions of Muhammad with hooliganism and noise and say that Muhammad is a magician and practises sorcery. Treat him contemptuously and belittle him. And in case you wish to humiliate and ridicule him you should feign ignorance of his Qur'an and shouldn’t listen to it nor allow others to hear it. And if by chance someone else or you yourself happen to hear it find fault with it by whatever means possible and say that its contents are incoherent and confusing and a source of perplexity. Also say that you are unable to understand what it means.
Leave the body of Muhammad intact, but injure his soul as much as possible and in case you are not successful by these means get hold af his slaves and allies and those who have become his followers, and persecute them.
It is in this way that you can defend your gods and preserve your traditions and customs. In that event Bani Hashim who are besieged in their shi’b (mountain pass) will not find it possible to create any disturbance and how much so ever they are provoked they will not achieve any result.
Abu Jahl said: "Leave the task of torturing the slaves and the silly persons to me. You will then see what happens to the family of Sumayya tomorrow”.
‘Uqba bin Abi Mu'it said: "Leave the mimicry of Muhammad's way of walking to me. I shall make people die of laughter”.
Abu Sufyan said: "I have heard that Muhammad has learnt the Qur'an from a person named Rajmin, a resident of Yamama, and he is a man who has no parallel in feigning excessive godliness and fabricating superstitions”.
Harth bin Nazr said: “When the persons whom Muhammad has gathered round himself get dispersed from his sides I shall amuse them in another manner. I shall narrate to them the stories which I heard at ‘Hira’ stories which are like those of Rustum and Isfandyir, and the tales of ancient Iran. I shall then show them whether 1 am a more eloquent orator or Muhammad and whether my words are better of his!"
'Uqba said: “Tell Muhammad that if he is a Prophet and his claim is cotrect he should either remove the mountains encircling Makkah, level the uneven lands like those of Iraq and make two rivers like the Tigris and the Euphrates run in them, or convert this mountain into gold so that we may be relieved of the difficulties and hardships of journeying for purposes of trade; or make our dead ancestors rise from dust, so that we may ask them whether what Muhammad says is true or false and whether it is right or wrong. And if it may be too much to raise all our ancestors we shall be satisfied if he raises only one of, them namely Qusayy, because he was a truthful old man. And if he declines to meet this request ask him that he should make heaps (of stones) fall on our heads from the sky, or, as he claims, we may become involved in painful torture".
From that day onwards unprecedented pressures and restrictions were imposed upon Islam and the Muslims.
As soon as the Prophet (s) came out of his house dust and garbage were thrown on his head. Every slave or free man who approached him teased and ridiculed him and mimicked his way of talking and walking. And although the atmosphere of Makkah had become dark and gloomy for him it did not diminish anything from his mirth, activity and efforts.
He continued preaching and propagating Islam .He went to those silly persons with perfect cheerfulness, pointed out their follies and mistakes and opened their eyes and ears. And as soon as the day ended, the night came and the stars began to shine he returned home fatigued and exhausted. He had to endure such hardships as had not been endured by any previous Prophet.
Ammar Yasir was busy offering his prayers in his house when suddenly some one knocked at the door. The person who knocked at the door was a shortstatured man with a flat nose and a darkish swarthy complexion.
Ammar's mother went to the door of the house, welcomed the visitor and said: "What a good thing it is that Abu Usama, the freed slave, son and friend of the Holy Prophet (s) has come to see us! He has brought blessings and bliss, and has perfumed our house with the fragrance of the breaths of Prophethood".
The mother of Ammar was saying these words and was guiding Zayd bin Harith to the place of worship of Ammar. She made the guest enter the house and kept standing till he sat down in a corner of the room. Then she began conversing with him so that Ammar might, in the meantime, finish the Nafela (recommended prayers) of his noon prayers.
The whether was cool and the atmosphere was bright. As soon as Ammar finished his prayers he ran towards Zayd and welcomed him and they embraced each other. Arnmar had not yet occupied his seat when Zayd began talking and said: 'O Abul Yaqzan! Do you feel inclined that we should go out and peep into the gatherings of Quraysh?"
Arnmar said: "Why should'nt we go to Darul Islam so that during the remaining time we may benefit from the words of the Holy Prophet (s) and offer afternoon prayers along with him?"
Zayd said: "I am just coming from Darul Islam and have good news for you from Abul Qasim (the Prophet). And now that I have come here I wish that we should go to the "House" and present ourselves before the Holy Prophet (s) after getting correct information about the meeting of Quraysh".
Ammar said: "Excellent indeed! What is the good news? Has anyone embraced Islam? What should I say? I don't know why Allah is so patient with these people".
Zayd said: "We received the news in Darul Islam that Abu Ammara delivered a blow to Abu Jahl in public so that the earth became coloured with his blood. He also warned him that if he maltreated the Prophet again, he would give the same treatment in return to him; and declared before Quraysh that from today he has embraced Islam”.
Ammar, who was extremely happy on hearing this news, asked: "Has Hamza done so? By Allah I expected this very thing from the 'unique brave man of Arabia’ and hoped that he would not tolerate the ignorance of Abu Jahl any longer. This malicious man has been inimical towards the Holy Prophet (s) for years and has taken liberties which render him liable to death punishment.
Zayd said: "It is a matter of regret that these refractory persons still exercise authority over Makkah and the Prophet (s) doesn't permit that we should contend with them, because he has been ordered that as far as possible he should not go beyond the limits of peace and it is an undeniable fact that violence is not permissible in this religion except when it ensures peace. Otherwise the easiest thing possible would have been that one of us should have killed Abu Jahl and then might have been killed himself".
Ammar said; "Let us go to the House. Now that Hamza has embraced Islam and given a blow to Abu Jahl, our condition is different from the previous one. At present the fire of war is blazing. Very good! O Abu Usama! Tell me how Hamza hit Abu Jahl and where he hit him".
Zayd said; "According to our information when Hamza returned from hunting today a slavegirl of Abdullah bin Jud'an saw him and reproached him for spending his time hunting in the mountains of Makkah while his nephew was treated with insolence. Hamza asked her as to who had insulted Muhammad. Thereupon she related to him the story of Abu J ahl having molested and insul ted Muhammad and said; "Abu Jahl instigated some silly and unwise persons and they were rude and insolent to Muhammad".
"As soon as Hamza became aware of this incident he went to the Ka'ba and performed 'tawaf' (circumumbulation) as usual. After having performed 'tawaf’ he went up to Abu Jahl who was sitting in the circle of Bani Makhzum and said to him: "Do you abuse Muhammad and that also when I am his follower and have embraced his religion? ' Having said this he struck on his head a bow which he was holding in his hand".
Ammar asked: "Then what happened to him?' And what did Abu Jahl do then? Besides this please let me know what effect this action of Hamza had on the kinsfolk and relatives of Abu Jahl. Did they tolerate it or showed some reaction?"
Zayd said: "Some persons belonging to Bani Makhzum got infuriated against Hamza and stood up to take revenge on him but Abu Jahl acted wisely and asked them to resume their seats. It is evident that when the 'unique brave man of Arabia' rises against Abu Jahl and fights openly, he (Abu Jahl) is not in a position to do anything and must remain calm. Is he not aware that to resist Hamza or to fight against him would mean his (Abu Jahl’s) annihilation? And it would also create differences among Quraysh which would become the cause of their destruction"
Anyhow there is no doubt about the fact that with the declaration of war by Hamza the hands of Islam are now free and its arms have gained strength. The polytheists have been overawed by this action and acknowledge this one blow to be as good as one thousand blows. It is now time that we should go and find out what impression this act has made on the people. I am sure that this act must have made a deep impression on them and the news must have become a topic of conversation. I think all the people of Makkah have been shocked by this news and consider this unprecedented event to be very important. As regards the Muslims I imagine that they treat this incident to be very significant for the victory of Islam and have become confident that all the dignity of polytheism has been smashed. And in their own turn the polytheists also consider it to be their defeat at the hands of the Muslims which has confirmed the victory of the Muslims. At the same time I think that both the Muslims and the polytheists agree that this event is a prelude to the strife which has started between the two parties, and two groups.
I swear by Allah that I don't know why these silly persons fail to acknowledge the Prophethood of the Holy Prophet (s) and to express faith in him when Allah has not created anyone who may be more goodnatured, more kind and more beneficial to mankind than Muhammad. And I once again swear by Allah that He has not created anyone more becoming and more worthy for guidance towards truth than Muhammad. In case, therefore, these people come to their senses and make their intellect the arbiters and arrive in the world in which we have arrived, they will live comfortably in all respects".
While Ammar was holding the hand of Zayd and both of them were going to the 'House' he said to Zayd: "O Abu Usama! May Allah grant you a happy future! Have you any doubt about the intelligence, insight and good under Standing of the elders of Quraysh? By Allah, I don't consider their intelligence and understanding to be inferior to my own and am also sure that the standard of their comprehension is not lower than ours. They perceive the same things in Muhammad which we perceive and recognize him in the same manner in which we do. They know that he doesn't utter even a word of his own desire and also know that he has been truly appointed by Allah. Furthermore, they are well aware that he removes differences between the black and the white, and similarly the barriers between the rich and the poor, and annuls the limits fixed by the people between the employers and the employees. In his eyes all human beings are equal like the teeth of a comb. All are the descendants of Prophet Adam and Adam was created from clay. None enjoys superiority over others except on account of piety and no individual is preferable to another except by dint of good deeds, decency and competence.
Abu Jahl and I are like each other, and Bilal and the son of Khalaf, too, are equal to each other, and similarly you and Hamza are peers of each other. All of us are equals and brothers of one another. There is no master and no slave. It is truth which is the master of all and it is truth which elevates one and brings down another according to its own measures and standards! The measures and standards of truth are not based on wealth, inheritance or old and rotten traditions.
They also know what we know and perhaps they know and understand it more and better than you or I. However, a point is involved in it that they fight against the values and concepts of that which you and I believe in and not against the person of Muhammad. If Muhammad confirms and guarantees their privileges and formally recognizes the principle of slavery and serfdom, which is respectable in their eyes and supports their despotism and selfishness, so that they may suck the blood of the people, you should rest assured that not even two persons from amongst them will disagree about the personality of Muhammad and his appointment.to the Prophetic mission.
I know that they are traders and their trade is not only confined to carrying merchandise to Syria and Yemen but they also carry one commodity elsewhere and bring back another here. Rather their trade consists of the worship of their gods and they have made this act the means of their business!
I have realized it clearly that actually they have no love or regard for Hobal and other idols which are introduced as enjoying the rank of 'daughters'. On the contrary they jeer and mock at them. The only factor which is at work is that they have made these idols the means of their fraud and deceit. In this manner they befool the masses and preserve and safeguard their own interest and master ship under the protection of the worship of these idols and override the wishes of the people. If at one time it so happens that the presence of these futile and worthless effigies come in conflict with their own selfishness and egotism you will see that they will trample on them. The fact is that in the guise of the worship of the idols these people worship themselves and their defence of the idols is actually their own defence. I remember that one day Abu Jahl was punishing one of his slaves and was beating him severely. I heard with my own ears that the helpless slave was swearing by Hobal that he was guiltless, and in the meantime requested him in the name of the same idol to spare him. Do you know what reply Abu Jahl gave to him? Abu Jahl said to the helpless slave: "O fool! What is Hobal? Is it anything but an inauspicious slave like you with a broken hand which was purchased by 'Amr bin Lahi, the chief of Khuza'a tribe, from Balqa in Syria and brought and installed here, so that you and the people like you may worship it and treat it to be a god?[1]
The same Abu Jahl was punishing another slave one day. The poor slave uttered the names of the two idols called ‘Asaf' and 'Na'ila' and requested him in their names. [2]
Do you know what reply Abu Jahl gave to the helpless slave? He said: "Shut up, you fool! Are these two idols not the metamorphosed forms of an adulterer and an adulteress? Do you wish to put into my brain the absurdities which have taken their place in yours? Do you want me to believe in the things which we have declared to be sacred for you and people like you, and then take an oath in their names? You should know that these gods are a sort of undiscerning and brainless slavegirls of ours, and we ourselves have introduced them to be great and placed them over your heads, so that you may thereby recognize our value and worth, and pay similar respect to us. You are not only my slave but the slave of my slavegirl as well. And the system and order which governs us is that just as you humiliate yourself before my slavegirl and worship her, you should primarily worship me.
If this idol disobeys my orders I shall whip it as I whip you. We have introduced this system and enforced this law as a corrective measure for you. Be off from my presence. If you remind me of such things again I shall take out your soul from your impure body.
Abu Usama! You should know that the symbol and sign of these stubborn people or in other words the perfect manifestation of these devils is Abu Jahl. He and others neither have any faith in these idols nor have any personal grudge against Muhammad. On the contrary it is their selves and souls which are personified in the shapes of these idols and the people also surround these idols without knowing or assessing the real position. And these fleshy idols frighten away the people of Muhammad and his religion of justice, equity and equality!
It is for this reason that they attack him. And so long as they don't give up the habit of selfworship, and don't prefer the equity and justice, which Muhammad is endeavouring to establish, they will always remain oppressed, and deprived of their rights.
It is also an undeniable fact that they will not get out this darkness and ignorance, unless we, with Allah's help, deliver them from this turbidity and perversion".
Arnmar's remarks ended here and the two friends jointly entered the masjid. At this moment the gatherings of Quraysh were in an agitated and disturbed condition. Abu Jahl 's blood which had been shed on the ground had assumed various forms and had become the talk of the town. The various forms of this incident consisted of humiliation and disgrace coupled with the right of revenge on the part of Quraysh who exercised prudence and care, and on the other side it was connected with resolution and amazement.
With all the contradictions which this condition carried it was like a volcano which might erupt any moment. Abu Jahl, from whose head and face blood was flowing, was accusing Hamza of highhandedness, oppression and violence, and his refraining from contention and retaliation showed how intelligent and forbearing he was. He had assumed the image of a person who had been wronged and pretended that his supporters would ractify the wrong which had been done to him and would settle his accounts with Hamza.
When the elders of Quraysh who had gathered round Abu Jahl saw Ammar, they broke the silence. The breaking of silence by them meant the eruption of the volcano. At this moment Abu Jahl said to his associates in a loud voice: "Do you know anyone more despicable and more humble than the man who is coming towards us? Ask him whether he has brought Zayd with him to help me, or whether Zayd has selected him from amongst the slaves of Bani Makhzum and brought him so that he may deal me another blow. I swear by god that I never saw such a state of affairs in Makkah. Neither this earth is the earth of Makkah, nor is this sky the sky of Makkah”.
The slaves of Abu Jahl ran towards Ammar with the intention of taking him to Abu Jahl. Zayd asked Abu Jahl’s slaves: "What does Abu Jahl want from Abul Yaqzin? Tell Abu Jahl that Ammar was busy and cannot attend him. He will come when he is free".
One of the slaves said to Zayd: "You shouldn't interfere with Abu Jahl contacting his ally. Don't you know? that Ammar is an ally of the tribe of Makhzum? I am afraid. if you inrerfere with the connections between Ammar and Abu Jahl you will meet the same fate which Abu Jahl met an hour ago":
Zayd said: "Woe be to you! How ignorant you are! Don't you know that all of us (i.e. Muslims) form one unit, and our smallest person is supported by all? All of us are responsible for the act of the smallest person and are as good as one hand. I order you to leave Ammar alone and return to your master”.
The slave of Abu Jahl said to Zayd: "Have you come to create trouble? I swear by Lat and Uzza (names of the two idols of the polytheists) that if you don't go away you will see with your own eyes what happens to you, and even your master will not be able to defend you. Leave Ammar to himself, so that he may go to the ally of his family. It is sufficient for Bani Hashim that they have made the head of Abul Hakam bleed".
Ammar feared lest the situation should worsen and Zayd should have to face trouble for his sake. He, there fore, said to Zayd: "O Abu Usama! Leave me alone so that I may go with this man, and you need not worry.
Furthermore, it is necessary that we should not do anything which may be contrary to the views of the Holy Prophet. In the meantime it will be better if you go to the Prophet (s) and inform him of the situation”.
Zayd said: "I shall not leave you alone in any circumstances. I am afraid these people may harm you, and if I leave you alone I fear Allah.”
Ammar said: "I am afraid that your remaining here may become the cause of disturbance and trouble and the position is that we are not aware of the views of the Prophet (s) with regard to such a situation. Apart from it, if you meet any harm it will be as good as their having harmed Bani Hashim and in that case fighting will become inevitable. And if they treat me with insolence it will be like their having been insolent to Abu Huzayfa and this news will reach the ears of Abu Huzayfa only when it has reached the ears of all others who are dead and gone. Go, my dear, and don't worry. I am a match for this man”.
Although Zayd did not agree with Ammar, the latter accompanied the slaves of Abu Jahl and went to Abu Jahl.
On having approached the gathering he said to Abu Jahl: "Has Abul Hakam any business with his ally?"
Abu Jahl said: "And it is you O son of Sumayya!"
Ammar said: "Are there many women like Sumayya in the tribe of Makhzum?" O Abul Hakam! Sumayya was a slavegirl who became free. Then Allah favoured her and blessed her with a greater freedom under the auspices of Islam .What freedom can be greater than getting rid of the captivity of infidelity and idolworship! In the circumstances the abusive language used by you towards me is praise for me!"
Abu Jahl: Woe be to you…
Ammar broke in upon Abu Jahl and said: “Of course it was a curse to me, when I was a polytheist and an infidel and worshipped others than Allah".
Abu Jahl: “Sakhar spoke the truth when he said that when I would rise from sleep one day and regain my consciousness I would see, as a result of Muhammad's miracle, a master superior to all masters! I seek refuge from this silence of yours! How much we have been deceived by your silence! Very well! O refugee slave! I shall give you what you deserve! Wait for some time! I excuse you to a certain extent .However, if this presumptuousness continues you should keep yourself ready to face the devils".
Ammar: Do you enjoy the position to excuse me? O Abul Hakam! May Allah correct you!
Abu Jahl: Is there any thing which prevents me from excusing you and forgiving you?
Ammar: The thing which prevents you from doing so is that you are an idolworshipper! To excuse and to forgive is the right of a Muslim because people are immune from his hands and tongue; and their faith, property and honour is safe. However, as you are not a Muslim you don't enjoy this position. You can be severe with me and you can order your slaves to beat me. However, this action of yours will be a cruel and despicable action, and not that you will be just and forgiving. Allah alone is sufficient for us.
Abu Jahl: Don't you see that my face has been besmeared with blood and how much blood from my head has fallen on the earth?
Ammar: Yes. I can see it.
Abu Jahl: Do you know who has shed this blood and who has disgraced me?
Ammar: It is possible that I may not be unaware of it.
Abu Jahl: In that case why have you associated with a slave of Bani Hashim when they have risen against me and resorted to fighting?
Ammar: That slave of Bani Hashim is a man who is my brother in faith and has had no share in the dispute with you.
Abu Jahl: If the position had been the reverse of it and if I had brought that calamity on the head of Hamza as he has brought on mine, would it have been posible that Zayd should have been your associate and companion? And could he like for his master the treatment which you like for your master?
Ammar: If Hamza had been a polytheist and you had been a Muslim I would certainly have done the same thing.
Abu Jahl: However, I have not been cruel and unjust to Hamza and have not even spoken harshly to him, but, as you know, I have been patient and have resisted his oppression and transgression.
Ammar: You have put the Prophet (s) to great trouble, abused his religion, and have obstructed the way of truth, and even now you are, acting as an obstacle in the path of Allah".
Abu Jahl: But hasn't Muhammad abused our faith and religion and called us silly people?
Ammar: The object of Abul Qasim (the Prophet) is that he should deliver you from the superstitions of which you are aware and bring you out of darkness, which, as you yourself know, is very intense. If you accompany me tonight to Muhammad, you will find how grateful you should be to Hamza, who has taken this action only in the name of Allah and for the sake of the Prophethood of Muhammad. O Abul Hakam! What I consider to be the right course for you is that you should embrace Islam and become one of its pioneers. In that event your dignity and position will remain intact and all those like Ammar will be obedient to you and will hold you in great respect. I hope you will become a Muslim and acquire such precedence in Islam as may not be ignored by Allah and His Prophet".
Abu Jahl turned towards Abu Sufyan and said: "I haven't so far seen an obstinate and shameless person like him. Woe be to this man! O Abu Hanzala! I wish that people had recognized him”.
Then he addressed Ammar saying: "Woe be to you O son of Sumayya! Are you not an ally of Bani Makhzum? Do you not fight against those who fight against them, and do you not make peace with those who make peace with them?"
Ammar: In order to manifest my sincerity and faith fulness as an ally I don't have any suggestion better than that you should follow Muhammad. I swear by Him, in whose control my life is, that so far I have had no better opportunity than this that I should advise you, as a well wisher, as I am advising you today.
Abu Jahl: If I accompany you tonight will you intercede with Muhammad for me?
Ammar: O Abul Hakam! Don't ridicule me. Don't persist in sinfulness and abandon the pride which has overpowered you. Muhammad is a blessed Prophet and a Messenger of peace. He guides everyone, who seeks bless ings, and conveys Divine Commandments to all such persons without suggesting any obligation on them. I have often heard him praying for your guidance and welfare. In the circumstances you should also be attached to him in the same manner in which he is interested in you. Come and be just, so that you may enjoy a high rank among us. In that event you will rest on the principles of truth and will no longer be the leader of ignorance and will shun obstinacy and rebellion. O Abul Hakam! I am not telling you a lie when I say that your ignorance, rebellion and obstinacy will soon collapse. In case, therefore, you are desirous of becoming a leader and a master, you should give up contention and obstinacy. I also reaffirm the covenant made with your uncle and stipulate for the same alliance with you, I swear by Allah that distinction and leadership are in the hands of the Holy Prophet (s) and there is no distance between you and a place of distinction except that you should become a Muslim.
Abu Jahl: O fool! Are you now bent upon apologizing on my behalf? Who will blame me if I strip your skin off your body like that of a sheep? Your existence is one of the evil acts of Muhammad who has made your tongue operate with such strange magic arid you have become so presumptuous?
Ammar: Where was this valour, which you are displaying now, at the time when bu Ammara struck the bow on your head? Of course, you then feared the power of the brave man of Arabia' and the lionhearted Children of Abdul Muttalib, but you are safe from Ammar and Yasir, the strangers and refugees, and don't have to fear them. If your intellect had worked property, the humiliation and disgrace which you suffered at the hands of Hamza would not have permitted you to feign such bravery before Ammar .It is sufficient for you and the law which you obey that you should disinherit your uncle and be buried by the side of his grave.
Abu Jahl said to his slaves: "Get hold of this fool and flog him. It is possible that he may change his views when he is flogged".
Of course, at the moment when Ammar was being flogged, the Almighty Allah blessed and dignified his soul in Darul Islam the place where the Holy Prophet (s) was staying; and the following verse was revealed regarding him and Abu Jahl:
Can the condition of a man, who was dead and whom We brought to life and provided him with light, so that he can walk among the people, be similar to that of a person who lives in darkness and cannot step out of it?(Surah al-An'am, 6: 122)
Ibn Abbas says: "In this verse the man referred to, as having been provided with light, is Ammar and the one living in darkness is 'Amr bin Hisham viz. Abu Jahl".
Notes:
[1] Amr bin Lahi was the chief of Khuza a tribe, who wrested authority from the tribe of Jarham and assumed the custodianship of the 'House', and brought the idol named Hobal from Syria to Makkah. Then he introduced idol worship and treated the safe custody of this idol to be the means of the continuance of his own rule. He was a shameless tyrant who lived for a long time and destroyed the creed called 'Hanifiya' (i.e; the religion of Prophet Ibrahim). After him the government fell in the hands of Qusayy. Hobal, the big idol, had the figure of an old dignified man with a long beard and was made of carnelian. Its right hand had been amputated but Quraysh provided it with a hand made of gold.
[2] The scholars of mythology believe that these two Idols were originally a man and a woman of the tribe of jaiham who found their way into the Ka'ba and were metamorphosed later, during the period of ‘Amr bin Lahi, and assumed the shape of idol.
I have learned that Abu Jahl has not permitted Ammar to offer evening and night prayers and has ordered that he should be whipped. What a whipping! The sound of the whips falling on his body is now heard in the same manner in which his own voice used to be heard at dawn when he offered prayers and made supplications to Allah. O my dear Ammar! I am boiling with indignation for the outrage let loose on you.
O my Lord! What may I do? People say that Abu Jahl is not contented with the blows which are being administered to Ammar and which are so severe that they may split even the stones. Besides the torments to which he is subjected at night he is made to suffer torture during daytime also. It is unprecedented even in the jungles.
Alas, my dear Ammar! Is it possible that I may be made to suffer this torture in his place? Will this male volent dictator accede to this request of mine? O Yasir! Get up. Go to Abu Jahl and ask him to torment me instead of Ammar and to agree to let fall on me, those blows, which are being dealt on his delicate body. Do get up, Yasir! You are well aware that Ammar's body is not used to such flogging”.
Yasir said: "O maidservant of Allah! The torments to which Arnmar is being subjected will be reckoned before Allah. Our Prophet (s) has ordered us to be patient and for bearing. Don't be in a hurry .Tomorrow your and my turn will come when we shall be subjected to daily torture.
How important it will be if the father and mother of Ammar are sacrificed for the 'Word of Allah' and lay down their lives for the sake of the deliverance and freedom of the people so that these cruelties may disappear and people may live in peace and prosperity!
Furthermore, we know it well that the oppressions and transgressions to which the general public is being subjected are more severe and dreadful than the torture which Arnmar is suffering. How good it will be if these sacrifices of ours become the means of the deliverance of the common people and they get rid of servitude and oppression and this dark atmosphere changes into a luminous space.
If we make these sacrifices in lieu of the eternal blessings which soothes our souls we will not be doing any wrong and will not lose anything. On the contrary our good names will survive in both the worlds.
Don't get excited on account of these events. Don't grieve and complain but extinguish these flames with the cold and wholesome water of confidence and faith. In the meantime be cheerful and happy, because tomorrow you will succeed in meeting Ammar, and will also receive your share of whipping and other tortures at the hands of this tyrant, who is called Abu Jahl.
Sumayya, you must keep this fact in view that this harassment and persecution in the path of Islam is not limited to the family of Yasir, but others are also have to face it. There can be nothing of greater pride for us than that we should serve as an example for these helpless people? These poor people have also to bear such sufferings nd tortures, but have observed patience and fortitude. All of them are undergoing persecution and are bearing it. It is not only Abu Jahl who is oppressive and cruel ,to his slaves and allies. All these unjust and aggressive tyrants who are polytheists oppress their allies and slaves and have made them helpless, so much so that the only food and sustenance which they provide them is whipping and branding of their bodies.
Umayya bin Khalaf Jahami tortures Bilal bin Ruba. Umar bin Khattab torments the slave-girl of Bani Mu 'il who belongs to the tribe of Adi. [1] Furthermore, Salam, slave of Abu Huzayfa, Khubab bin Art, Suhayb bin Sanan, Abdullah Mas'ud, , Amir bin Fahira, Abu Fakiha, Umme Ans, Zanira and many other brothers and sisters of ours are undergoing severe persecutions and tortures. You shouldn't, therefore, grieve because Ammar is being tortured. Ammar is the vanguard of dawn and the leader of the caravan of auspiciousness and quest for reform. All these distinguished persons, pure in heart, follow him and illuminate his dark night. In any case Ammar has become a model for these devoted persons and what pride can be greater for all of them than that Allah should be their Helper, and what honour can be higher than that their reward lies with Allah?"
Ammar's mother said to Yasir: "O Abu Ammar! May Allah give reward of the patient persons to you who are manifesting so much fortitude for the sake of Islam! I swear by Allah that you have extinguished the fire of my heart and invigorated my soul. Before I heard these words from you a fire was flaming in my heart. It was consuming my entire being. You might say that I was hearing the sound of the lashes which were being administered to my weak son and was burning with excitement on that account. O Abu Ammar, may Allah give you a good reward! Even now I can hear the sound of those lashes but at the same time I feel that for every lash which is administered to him an angel gives solace to his grieved heart. Get up! This night is very lengthy for us and nothing cuts a lengthy night short like prayers".
The husband and the wife got up and both hurried to the place where Ammar used to worship and began offering prayers. They kept awake and remained busy in the prayers for a very long time till dawn appeared. Then they heard that someone was knocking at the door. With mixed sentiments of happiness and grief Ammar's mother said with a painful smile on her lips: "Do you think we are being invited to meet Ammar?"
Yasir said: "Don't you hear with what intensity and vehemence the knocker is knocking at the door? As if the door has committed a crime and the knocker is like one whose father has, so to say, been flogged in our house, or some one has abused his father; or, it may be said that the knocker has been commissioned to frighten us in advance and it is intended to vex us before we are subjected to torture. Rise with reliance on Allah. Ammar has been away since long. It is possible that we may be able to see him ".
Yasir's words had not yet ended when the house was attacked by a number of rogues and ruffians. A group of rustics commissioned by Abu Jahl entered the house like the genii holding luminous torches in their hands. Behind this group of torch bearers came men who were carrying sticks on their shoulders. Flames of fire mixed with smoke had enveloped the entire space of the house and the attackers were raising a hue and cry .However, these aged couple did not pay any heed to this tumult.
At this juncture the transgressors stretched their hands to this couple and they were siezed at the door of the room in which Ammar prayed and where they were still standing. Later they were tied with ropes and pulled out of the house.
A group of rascals and vagabonds then went ahead and another group drove the innocent Yasir and Sumayya harshly from behind and reviled and abused them. However, these two persons were asking Divine forgiveness and reciting the name of Muhammad with respect and praising him.
The city of Makkah was not unaware of this incident, but the hue and cry of the rogues and vagabonds had filled the atmosphere of that morning with agitation and anxiety. For this reason the people came out of their houses in a confused state of mind and witnessed the hardships of Yasir's family.
This scene roused various sentiments in the hearts of the people. Many unbiased and just persons were apparently calm and quiet, but their hearts were bleeding with grief and the state of affairs was unbearable for them. Evidently, in the circumstances discontent was becoming stronger day by day. However, as the opponents of the prevailing conditions did not display their opposition openly, Abu Jahl thought that the masses that were observing silence were his supporters and endorsed his views. He also imagined that all the people had gathered under his standard. For this reason he felt elated and proud and considered himself powerful and in full authority.
As a result of this wrong thinking he did not give up the policy of cruelty, harshness and oppression, and imagined that the more oppressive he was the more the people would support him, and the followers of Islam would be terrified and would abandon their faith, and consequently the front of the polytheists would become stronger. However, if he had realized his mistake he would have known that the reality of the fact was other than what he had supposed, and would have also realized that the people were in fact the supporters of the family of Yasir and were observing patience for the sake of victory of truth over falsehood.
In the meantime the patience and fortitude of the family of Yasir in the face of the oppression of Abu Jahl was gaining sympathy of the impartial spectators, but an obstinate and despotic man like Abu Jahl could not perceive this fact until he was ruined and annihilated as a result of his mistake, rebellion and intellectual deficiency arising from sheer obstinacy.
Anyhow, when these pious, pure, and chaste couple surrendered to the executioner Abu Jahl said to them: “You traitors! How have you found the promise of Muhammad?”
Yasir: It is the same promise which Allah and His Prophet (s) made to us.
Sumayya: Whatever Allah and His Prophet (s) have said is true and correct.
They did not say anything more than this. Abu Jahl: Are you prepared to curse Muhammad and praise our gods so that you may remain safe? Otherwise you will be subjected to an unprecedented torture.
Yasir: Whatever we have to endure is according to the promise of Allah and His Prophet.
Sumayya: Whatever Allah and His Prophet (s) have said is true and correct.
Abu Jahl: Don't be obstinate. I leave you free to make a choice between torture and safety. In any case I would advise you to be wise and not to follow the fool to whom you have given birth, and who is a source of inauspiciousness and bad luck to you as well as to the Makhzum tribe!
Yasir: Whatever has taken place is exactly according to the promise of Allah and His Prophet.
Sumayya: Whatever has been said by Allah and His Prophet (s) is correct.
Abu Jahl said to his slaves: "Make them taste the unwholesome and bitter breakfast, and then take them to the place where Arnmar is confined, so that punishment may be awarded to all the three".
The slaves of Abu Jahl dragged aside the innocent aged couple and flogged them continuously. The whips were rolling up round their bodies like snakes and their sound echoed loudly, but these pious persons did not groan or complain.
When the slaves of Abu Jahl got tired of whipping and Abu Jahl himself also was fed up with that he ordered them to be taken to the place where Ammar was confined. When the parents of Ammar met him all the three of them were overjoyed. It might be said that all of them achieved their object, and from that moment onwards the paradisiacal atmosphere, which they were awaiting, spread its shadow on them.
Ammar, who was bound in chains, said to his parents: "How do you do?" His parents said with one voice: "How do you do?" Ammar replied: "If no weakness has taken place in my faith as well as in yours I am in good state".
Yasir said: "Blessed are you, Ammar! Let me give you the good tidings about something which will be the source of the strengthening of your faith. The good news which I have for you is that I have been told that the Almighty Allah has referred, in one of the verses of the Qur'an, to you and to the masjid which you have built, and which was burnt by the polytheists, and has said: Do you give attention to the condition of the person who offers throughout the night, whether standing or performing sajda (prostration) and fears the Day of Judgement and hopes for Divine blessings? (O Prophet!) Say: Are the persons who possess knowledge equal to those who do not possess knowledge? Only the people who possess reason take heed. (Surah al-Zumar, 39:9)
On hearing the contents of these verses tears trickled down the cheeks of Ammar on account of excessive devotion, happiness and hope, and he performed a sajda on the earth as a mark of thinksgiving to Allah!
From then onwards the power of resistance of the members of this family against the torture, insults and contempt to which they were subjected by Abu Jahl increased, and as the mischief and shamelessness of the opponents was intensified the spirit of patience, forbearance and steadfastness of these pious persons also grew stronger.
Notes:
[1] It has been said that before embracing Islam Umar bin Khattab was a sworn enemy of Islam and the Muslims. He tortured this slavegirl, who had embraced Islam, so that she might give up Islam.
Ibn Hisham writes: Umar meted out such a harsh treatment to this woman and cudgelled her so much that he himself got exhausted and then said to her: "I offer an excuse to you and leave you to yourself, because I am too tired of thrashing you". Eventually Abu Bakr delivered her, because he purchased her and set her free. This woman was one of those slavegirls and slaves who were reckoned to belong to the tribe of Quraysh and whose number amounted to thirteen. All of them were purchased and set free by Abu Bakr.
On that very day the Holy Prophet (s) came out of Darul Islam. It was an extremely hot day. The desert of Makkah was as hot as a furnace.
The Holy Prophet (s) was walking unconcernedly with measured steps and with his special peace of mind, dignity and cheerfulness till he reached a particular point and saw that a hug fire had been lit up there and its flames were spreading on all sides, and near it some reseviours of water had also been prepared. He also saw a group of archers holding arrows in their hands and another group holding torches whose flames were spreading everywhere.
These two groups were sitting in a circle in an extensive enclosure and a comprehensive zone had come into existence by the sides of water and fire.
The Prophet (s) approached the gathering directly with perfect peace of mind. Then he crossed the circle of those gathered there and stepped into the vast area. His eyes then fell on two old persons and a young man who was lying on the earth with naked bodies in the space between fire and water and whose feet had been tied up tightly with ropes. Even worse than that, the executioners had placed heavy stones on their chests and were subjecting them to severe torture. One was pricking their bodies with the point of the spear and the other was branding them with fire.
Abu Jahl was watching these people and was giving continious orders for tormenting those helpless persons. He was telling them that one of the following three things could ensure their deliverance: (i) Abusing Muhammad;
ii) Abandoning Muhammad's religion; (ii) reverting to Lat and Uzza.
The persons who had been arrested were not prepared to submit, but became all the more firm in their belief. They abused Lat and Uzza with perfect steadfastness and mentioned the names of Allah and His Prophet (s) respectfully. As a result of their firmness Abu Jahl became severer and tortured them even more.
When these oppressed persons observed that the Holy Prophet (s) had come to that area as a mark of sympathy with them their love for him increased and their faith became more solid. Ammar's parents began praising the Prophet. As regards Ammar himself, he, with a soul abounding with faith and perfect peace of mind, considered the torture to be something insignificant. He reassured the Prophet (s) and said: "Of course, the world is such ".
The Prophet (s) knelt by the head of every one of these afflicted persons and said with great kindness and love: "O members of the family of Yasir! Be patient. You have been promised Paradise". He also turned his face to the sky and said: "O Lord! Forgive the family of Yasir. I have done whatever I could".
The Holy Prophet (s) sat by the side of these helpless persons and sympathized with them as long as it was possible and expedient. Then he stood up to attend to other matters relating to Islam, and said good bye to them with complete patience and firmness. The pain a:nd grief which he felt on seeing the condition of these helpless persons had no lesser effect on him than that of the melted iron with which their bodies were being branded.
As soon as the Holy Prophet (s) left them, Abu Jahl's madness reached its peak and his anger was aggravated. He then ordered them to abuse Muhammad, to dissociate them from his religion, and to turn to Lat and Uzza. Quite contrary to the expectations of Abu Jahl the perservance and steadfastness of the poor oppressed persons continued to increase every moment.
It is not known what factor and cause excited Abu Jahl after departure of the Prophet (s) and increased his anger.It is possible that the kindness of the Prophet (s) and his pray ing for these zealous and brave persons, which made them more steadfast became the cause of Abu Jahl 's savagery. Or it might be due to the resistance offered by these heroes to the torture and their indifference to the torments to which they were being subjected, or it was due to their showing indifference to Abu Jahl and insulting him and abusing the gods of the polytheists.
In any case the real cause of this attitude of Abu Jahl is not known to us. However, what is an admitted fact is that Abu Jahl became quite mad after the departure of the Prophet (s) and gave orders that the three persons might be flogged. He also gave orders that the stones might be removed from their chests and then their heads and faces were hit with clenched. Thereafter he ordered that the points of the spears might be thrust into their bodies and they might also be branded.
When the executioners could not achieve their object and became helpless before the fortitude of the oppressed ones, Abu Jahl ordered that the use of iron tools and branding implements and whips might be stopped and the poor oppressed ones might be drowned in water.
When the members of Yasir's family were immersed in water and they raised their heads out of it, they uttered praise of Allah and blessings to the Holy Prophet (s) and also spoke ironically of Lat and Uzza and abused Abu Jahl. At that time the severity of Abu Jahl knew no bound, and he ceased to be in his normal disposition. At that time he stretched his hands towards war implements and used them against Sumayya and Yasir. He persisted in this abominable act to such an extent that it ended in the death of the old man.
After killing Yasir, Abu Jahl extended his sinful hand to do away with his wife. Thus these good, devoted and faithful couple were recognized to be the first martyrs of Islam and the pioneers of the caravan of Paradise. Yasir and his faithful and pious wife departed for eternal Paradise and chose their abode in the neighbourhood of the 'Superior Companion '.
However, Ammar survived. He grappled with hard ships and sufferings and left behind himself, in the brilliant pages of history, his name in the form of an immortal hero and became an example of supreme selfsacrifice and specimen of true faith. After the death of his parents he always remained the victim of Abu Jahl 's oppression, and that sinful man took pleasure in teasing him, and tortured him as much as he could, and kept him in prison.
In short Abu Jahl continued the socalled fight of the cat and the mollse as far as it was possible for him. Eventually however, the affairs of these two opponents ended in that the perseverance and steadfastness of Ammar in his faith and his bearing the tortures and whipping of Abu Jahl, tormented the soul of Abu Jahl more than it tormented the body of Ammar.
This state of affairs aggravated the enmity and grudge of Abu Jahl and he continued his oppression in a more savage manner. Notwithstanding all this, however, Ammar remained steadfast and firm in his faith.
Whenever Abu Jahl tortured Ammar the Holy Prophet (s) went to see him as a mark of sympathy. He placed his head in his own lap, became the companion of his loneliness and prayed for the alIeviation of his suffering and pain, saying: "O fire! Be cool and harmless for Ammar in the same manner in which you became cool and harmless for Ibrahim". Ammar felt the coolness of this prayer in his heart and it increased his firmness and steadfastness.
Once the burning of iron, the flames of fire and the pressure of water became so painful to Ammar that he did not know what the Prophet (s) was saying. Hence, after having suffered torture at the hands of Abu Jahl he went to the Holy Prophet (s) with a grieved face, a broken heart and weeping eyes. The Prophet (s) inquired: "What is the matter with you?"
Ammar said: "O Prophet of Allah! I have brought a bad news and it is that the enemies did not spare me till I was compelled to praise their gods and to say unbecoming words about you".
Th Holy Prophet (s) asked: "What is the condition of your heart and what are you feeling?"
Ammar replied: "My heart is abounding with faith and satisfaction".
The Holy Prophet (s) said: "If they compel you to do so again repeat the same method". Thereafter the following verse was revealed about Ammar: (There shall be grievous punishment for him) who disbelieves in Allah after believing in Him; other then him who is forced (to recant outwardly) but whose heart is firm in his faith. But those who open their bosom to disbelief shall incur the wrath of Allah and suffer a terrible punishment. (Surah al-Nahl, 16: 106)
Ammar could not get rid of Abu Jahl except by migrating to Ethiopia. Hence, he joined the second caravan of the migrants who were proceeding to that country and lived there peacefully till he came over to Madina along with others after the Holy Prophet's migration to that city.
From that day onwards the signs of the steadfastness, firmness of faith, and good conduct of Ammar reflected in such a way that the Prophet (s) said: "You will be killed by a rebellious group"; and also added: "Ammar is an embo diment of faith". On anoth