Chapter 16 - Battle of Badr

 

Perperangan Badr

624  A.C

(Ingatlah) ketika dua puak dari kamu (pada hari peperangan Uhud itu) terasa lemah semangat (untuk meneruskan perjuangan) kerana takut, padahal Allah Penolong dan Pelindung mereka; dan (jika sudah demikian) kepada Allah sahajalah hendaknya orang-orang yang beriman itu bertawakal.

(Quran: 3:122)

إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَٱللَّهُ وَلِيُّهُمَا ۗ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ ١٢٢ 

Dan (ingatlah wahai Muhammad), ketika engkau keluar pada pagi hari dari rumah ahlimu (di Madinah), dengan tujuan menempatkan orang-orang yang beriman pada tempat masing-masing untuk berperang (di medan perang Uhud). Dan (ingatlah), Allah Maha Mendengar, lagi Maha Mengetahui.

(Quran: 3:21)

فَٱنقَلَبُوا۟ بِنِعْمَةٍۢ مِّنَ ٱللَّهِ وَفَضْلٍۢ لَّمْ يَمْسَسْهُمْ سُوٓءٌۭ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ ۗ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ ١٧٤

Setelah (pergi mengejar musuh), mereka kembali dengan mendapat nikmat dan limpah kurnia dari Allah, mereka tidak disentuh oleh sesuatu bencana pun, serta mereka pula menurut keredaan Allah. Dan ingatlah), Allah mempunyai limpah kurnia yang amat besar.

(Quran 3 : 174)

After a number of chapters we have been through, the early history of Muslims in Makkah depicts most parts as a record of the violent atrocities of the Makkan Musyrikin.

      The boycotting years of Makkan Musyrikin manifest cruelties, where it became unbearable that gradually all the Muslims left Makkah for Madinah. Within just two months they all had gone, with the exception of Rasulullah ﷺ, Sayidina Abu Bakr RA, and Sayidina Ali ra. There, as we have related, the Makkan Musyrikin thought was the time to kill Rasulullah ﷺ, but Rasulullah ﷺ heard of this advance and with the pursuers hot on his trail, and with help of Allah Rabbul Jalalluh continue to escape and arrived in Madinah in safety.

       Here the Muslims were able to practice their religion in peace without fear of molestation. Many mosques were built wherein the people assembled to pray five times a day: many more converts were made to Islam, and gradually the Muslims gained in power and influence. But while they were at liberty in Madinah, the fire of hatred and malice raised high in the hearts of Makkan Musyrikin who, when they heard of the success of Muslims in Madinah, were determined not to remain inactive.

        The time when Rasulullah ﷺ yet to arrive in Madinah, the people of were thinking of electing Abdullah bin Ubayy, a prominent person of great influence, their new overlord. When Rasulullah ﷺ arrived in Madinah, they changed their minds about it, which made Abdullah bin Ubayy extremely angry. The Makkan Musyrikin, knowing this, endeavored to persuade him to expel the Muslims from Madinah, but already many of his own tribes had embraced Islam, and Abdullah was afraid to take a such step since it would probably lead to his own people turning against him. 

Next, the Makkan Musyrikin, people of importance and respected by the whole of Arabia because they're being the custodian of Kaabah, turned to the tribes that dwelt between Makkah and did their best to excite them against the Muslims. Meanwhile, Abdullah bin Ubayy had not been idle in Madinah. Secretly he had engineered a deep and growing feeling of opposition and the Muslims were once more in danger. On all sides, they found themselves amongst enemies. They were in constant fear of being attacked at any moment from within, as well as from beyond the four walls of Madinah. 

The Makkan Musyrikin, though not quite prepared, were. Nevertheless, eager to come to blows with, nevertheless, eager to come to blows with the Muslim, and anxiously on the lookout for an opportunity to pick a quarrel. They began by sending men out in small parties right out to the walls of Madinah to reconnoiter the land and if possible stir up trouble. The Muslims realized that sooner or later they would have to fight the Makkan Musyrikin and it was then that Rasulullah ﷺ received the Divine Revelation permitting the use of the sword in self-defense. The holy Quran proves this in the following verse: 

“Fight in the way of Allah against those who fight you, and do not transgress the limits of war”

(Quran: 22:39)

     Rasulullah ﷺ, now being assured that war was inevitable, decided to get some information about the plans of the Makkah Musyrikin. The Muslims, too, began to go out in small parties, in order to keep an eye on the movement of the enemy, and also to get on friendly terms with other tribes in the vicinity of Madinah so that they might be a help to them in time of need. A few tribes made compacts with the Muslims, but these compacts were purely for their own safety, the terms of most of them amounting to nothing more than that they would come to the help of the Muslims on condition that, should they attacked, the Muslim would come to their help. 

The Muslims continued going out in small parties to gather as much information concerning the enemy as possible. Each party that was sent out was under strict orders from Rasulullah ﷺ to seek a quarrel with no man. If the Makkan Musyrikin were anxious for war, they must strike the first blow. Unfortunately, in the month of Jumada 11, 2 AH (624 A.C) a few men were sent out under the leadership of Abdullah bin Jahsh RA, with sealed orders, the contents which were not to be read until two days had passed. 

After two days Abdullah bin Jahsh ra open the enveloped and learned that if the party proceeded to Nakla certain information might be obtained with regards to the plans of the Makkan Musyrikin.  On reaching Nakla they came across a few Makkan Musyrikin on their way back from Syria (Syam), but on seeing Abdullah bin Jahsh completely lost his head and in flat contravention of the strict orders of Rasulullah ﷺ slew one of them, by name of ‘Amru bin Hazrami’. On hearing of this Rasulullah, ﷺ was grieved; for he knew that now the Makkan Musyrikin had, at last, got the opportunity for which they were longing. 

In this way, the Battle of Badr came about.  About the same time by most unfortunate coincidence, a trading caravan belonging to the Makkan Musyrikin and led by Abu Sufyan was on his way back from Syria (Syam). Abu Sufyan sent words to Makkah that he urgently wanted protection, though he was well aware that the caravan was in no danger. On receiving his message the Makkan Musyrikin in Makkah came to the conclusion that the Muslims were preparing to attack the caravan. There was, of course, no truth in this; for the caravan had already passed Madinah, and was nearing its destination without having been attacked in any way. But the Makkan Musyrikin made this another excuse for the Battle of Badr, the real cause of which was the anxiety of the Makkan Musyrikin to stamp out utterly the steadily growing power of Islam.

        It was in the month of Ramadhan, the year 2AH (624 A.C) that the Makkan Musyrikin approached Madinah with the view of attacking the city.  Rasulullah ﷺ thought it best to meet the enemy outside, although this meant that he would have to do without the help of the Ansar's or helpers; for the terms of the agreement were that they would help the Muslims within the walls of Madinah. Nevertheless, when Rasulullah ﷺ propounded his plans to them, they were ready to follow his lead and help him whatever he went. Thus the tiny army of Muslims, including mere boys, with the helpers all poorly armed. Marched out the city of Madinah to meet the Makkan Musyrikin. The Muslims were in all only three hundred and thirteen, while the Makkan Musyrikin were a thousand strong, all of them fully armed.

Marching until they reach Badr, where they found the enemy encamped, the Muslims were dismayed to find that they we no way a match for the Makkan Musyrikin in numbers, arms or skill. Rasulullah ﷺ felt greatest anxiety for his small band of Muslims and Helpers (Ansar's), and threw himself and his faithful followers on the mercy of Allah Rabbul Jalalluh, praying to Him in these words;

“ O! Allah, If Thou should allow Thy small army of believers to perish, no one will be left on earth to worship Thee and carry Thy message in the world.” After praying to Allah Rabbul Jalalluh, Rasulullah ﷺ felt greatly relieved, and joining his followers, he recited aloud a verse from the Holy Quran which read:

“Soon shall the hosts be routed and they shall turn their backs” 

(Quran 54:45)

 The enemies, on the other hand, were fully confident that they would wipe out the Muslims in a very short time. Now according to the instructions of Rasulullah ﷺ, Muslims must not be the first to attack. In older days, among the Arabs, the custom was that at the commencement of a battle a few would come out from one side and call upon a like number from the opposite side. Then they would fight in single combat, man to man until the fight became general. So after a while, the Makkan Musyrikin sent out three of their men, and three Muslim went to meet them. 

The Makkan Musyrikin deemed that day of their revenge was come at last. Conditions were all in their favor. They knew that they outnumbered the Muslim army by three to one, besides being fully equipped and skilled and well trained soldiers, while the Muslim – some of them boys and most of them knowing nothing of warfare – were poorly armed, and many  of them in tatters. To the mighty Makkan Musyrikin  they look like a flock of sheep waiting to be butchered.

The three Muslims advanced to meet the Makkan Musyrikin, expecting never to see their companions again, but it so happened that the three Makkan Musyrikin were slain, to the astonishment of the whole Makkan Musyrikin army. A few more went out and a few more were slain, and then the battle became general.  It was proof of the love the Muslims had for Islam; for father fought son and uncle fought nephew. Rasulullah ﷺ went among his men, encouraging and helping them. Umayr bin Abi Qas, a very young boy whom Rasulullah ﷺ sort to keep from the fight, said: 

“Nothing can stand between me and heaven.” 

With these words, he plunged into the thickest battle and was martyr. The Makkan Musyrikin fell upon the Muslims. Bu the scene that followed was a proof of Divine help: for the poor Muslims held their position and slew the enemy one by one. Nearly all the chiefs and prominent men among the Makkan Musyrikin were slain, and the rest of the army, seeing all their leaders killed, turned and fled. The Muslims pursued them and captured seventy. In all fourteen of the Muslims army was martyred, of which six are Muslims and eight helpers (Ansars), while of the enemy seventy fell and seventy were taken prisoners. Thus ended the Battle of Badr, fight of the weaker against the might.  But Allah Rabbul Jalalluh sent Divine help to the weak and those in the right. Of this Battle the Holy Quran speaks in the following verse:  

“Indeed there was a sign for you in the hosts which met together in the encounter; one party fighting in the way of Allah, and the other unbelieving. Allah strengthens with His whom He pleases; most surely there is in this a lesson for those who have eyes to see.”

(Quran 3:12)

       During the battle, when the fight was at its fiercest, Rasulullah ﷺ, with tears streaming from his eyes, prayed to Allah, to help the poor and wounded both among the enemy and among the Muslims. While Abu Jahl, at the same time but on the opposite side, was praying to God to destroy the Muslims utterly. Another interesting incident is that the Makkan Musyrikin army, before leaving Makkah to attack the Muslims, went to the Sacred House of the Kaabah and prayed that God might grant victory to those who were in the right. So assured were they of success. 

Thus, the battle of Badr was the judgment of Allah Rabbul Jalalluh. The success of Muslims had a startling effect on the many neighboring tribes. How, they wondered, did the puny Muslim army manage to overpower the Makkan Musyrikin? This set them thinking, and they came to the conclusion that the Muslims must have been helped by some Supreme Being, and many of these after that embraced Islam. Thus we see that as a result of the battle of Badr the strength of the Muslims was increased, while on the other hand the power of Makkan Musyrikin was greatly weakened.

        The prisoners taken by the Muslims were treated with kindness, and some of them later embraced Islam. Very often they were given the best food to eat while the Muslims ate plain dates, and conveyances to ride in while the Muslims walked. After the very cruel manner in which they had been treated by the Makkan Musyrikin here was an opportunity of paying off old scores, but, needless to say, no revenge was taken. 

On the receipt of a small ransom they were set free; some of those who were too poor to pay were allowed to go without pay. Those who were learned were asked to instruct ten children and were then given their liberty. A man of position who had done his best in Makkah to injure Islam, being among the prisoners, was brought to Rasulullah ﷺ, and someone said, “ Of all the prisoners, he at least should be punished, for he richly deserves it,” but Rasulullah ﷺ said, “If I disfigure him, Allah will disfigure me,” so he was set free.

        The Muslims returned to Madinah, the victors of the Battle of Badr, but were left in peace thereafter by the Makkan Musyrikin for barely one year.

Chapter 15 - Rasulullah ﷺ in Madinah

 Rasulullah ﷺ in Madinah

﷽

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِن بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ – 16:41

And those who have migrated for the sake of Allah after they were oppressed, We shall  them a good place in the world and, of course, the reward of the Hereafter is much greater, if they only knew!: A Nahl  [41]

                      

 الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ – 16:42

 "Those who kept patient and who placed trust in their Lord. [42]

Known as Yathrib long before the migration of Rasulullah ﷺ from Makkah to Madinah. Madinah known as the city of lights was until the coming of Rasulullah ﷺ a place comparatively unknown. It had originally been inhabited by Amalekites, who were overwhelmed and destroyed by successive colonies of Jews who came before Greek, Babylonian, and Roman invaders entered Arabia and colonized the northern part of Hijaz.  The most important and powerful of these colonize were those of Bani Nadir at Khaybar, Bani Qurayza at Fidak, and Bani Qaynuqa near Madinah. These established their power and dominated the surrounding country until the establishment of two Kahtanites tribes, Aus and Khazzraj at Madinah.

          These being themselves powerful, came into constant conflict with the Jews. The people of Aus and Khazzraj had in the first place belonged to Yemen, whence they we compelled to move by great floods. Their religion was idolatry, modified, later, to a great extent by their Jewish influence, which influences in fact prepared the way for them to embrace Islam more easily. These people after their conversation became known as Ansara’s.

           The news of Rasulullah ﷺ departure from Makkah had reached the Ansaris, and they were eagerly expecting him. Every day they used to go out of the city to give Rasulullah ﷺ a grand reception, and they would return disappointed. But Rasulullah ﷺ as has been mentioned, stayed at a place outside Madinah. This is due to the invitation of Amru bin Auf; the most distinguished of the Ansaris. A number of Muhajiruns, the early emigrants are also there. Muslims from the neighborhood flocked to meet Rasulullah ﷺ, who remained there for fourteen days. Sayidina Ali ra too had joined Rasulullah ﷺ after experiencing the most cruel treatment when the Makkan discovered him in the bed of Rasulullah ﷺ. The first mosque in the history of Islam was built at this place for, hitherto, the Muslims in Madinah as well as in Makkah used to offer their prayers in their houses. It is of this mosque that the Holy Quran speaks:

 “Certainly a mosque founded on piety from the very first day is more deserving that you should stand in it; in it is men who love that they should be purified, and Allah loves those who purify themselves”

(Quran 9:108)

 Rasulullah ﷺ helped the companions with his own hands in the erection of this mosque. From this place Rasulullah ﷺ preceded to Madinah and his entry into the city was a spectacle of rejoicing. Clad in their gayest attire people came out to greet him, and when he entered the city where women burst out into songs from their housetops, in welcome to the noble guest. Everyone was anxious that Rasulullah ﷺ should stop at his house. It was a delicate question for Rasulullah ﷺ to decide whose invitation he should accept. So he let his camel go on, and said that he would stop wherever it should stop. Thus amidst the eager crowd the camel plodded on, and stopped in the open space in front of Sayidina Abu Ayyub’s house. 

This piece of land belonged to two orphans and they offered it’s gratis to Rasulullah ﷺ, but he would not take as a gift, and the orphans had to accept a price. There, as the first act of Rasulullah ﷺ, a mosque was built by the earliest Muslim, and presented simplicity in design and construction that is not seen in any most today.  The walls were of mud bricks, and the roof was supported by the trunks of the palm trees; while their leaves and twigs made up the roof itself. There was a platform in the courtyard for such as chose to live there and for such as had no homes. These later became known as the “residents of the Suffa.” Adjoining the mosque were erected two rooms for Rasulullah ﷺ.

         Rasulullah ﷺ advised the emigrants to work for their livings rather than charity of the Ansaris. But there were some who had no family and no means of earning money. It was for those that Rasulullah ﷺ found a place to sleep on the raised platform in a part of the second mosque. He gave them to eat when he could. These peoples devoted their time to the study of religion. Of all of them Abu Hurairah is the best known for the great number of traditions of Rasulullah ﷺ which he collected.

          Thus we see that in spite of being so many years in Makkah, and in spite of its being the birthplace of Rasulullah ﷺ, Muslims were not able to build a mosques their first act soon after the arrival of Rasulullah ﷺ. In contrast to the turbulent conditions of Makkah, Madinah offered the peace that was necessary for the propagation of Islam. It has been correctly said that a new era in the life of Islam started from Madinah; that there it was born again. In Makkah, they were hounded from pillar to post and had no time even to say their prayers peacefully in their homes.  Now that they could say them publicly the question arose as to what should be the method of calling the faithful to prayers five times a day at the fixed hours. A meeting was therefore called to discover some answer, and many suggestions were put forward.  A Companion who is in a dream the previous night had seen and heard a man saying;

“Allah is Greatest” (repeated 4 times),

“I bear witness that nothing deserved to be worshiped but Allah” (repeated twice),

“I bear witness that Rasulullah is the prophet of Allah.” (repeated twice).

“Come to prayers” (repeated twice)

“Come to Success” (repeated twice)

“God is Greatest” (repeated twice)

“There is no God but God”

Thus we see that the Muslim call for prayers is much better than the Christian bell and the temple gong, for they neither show the essence nor speak of the greatest of prayers, while the Muslim call proclaims in words the essential. The truth that Allah is the greatest.  And calls on all faithful to pray to Him and the temple gong is dumb and inarticulate.

Having attended to the needs of the religion, Rasulullah ﷺ turned his attention toward the emigrants. Most of them, when in Makkah, had been comfortably off, and had been compelled to leave their wealth behind. Rasulullah ﷺ established a brotherhood between the Ansar and the emigrants, “a brotherhood unique in the history of the world and in respect of the sincerity of the fraternization”: a brotherhood that bound its members in a relationship stronger than those of blood. Each brother took a brother–emigrant home with him, placed half of his house at his disposal, and divided everything else equally. The Midianites were agricultural people and desired to divide even their farms equally, but the emigrants, being tradesmen by profession, were not used to farming. The helpers, informed of this fact, said that they would work the farms but would divide the yields equally. 

Not only that, but they also made arrangements that after their deaths the property should be divided likewise. It was an overwhelming scene of love and kindness. For two peoples who were then not only alien in their race, but also in culture, religion, and outlook, to join like this in a bond of brotherhood is the unequaled achievement of Islam. The history of no other religion shows anything like it. While the helpers were thus ready to share with their new brothers in faith, the emigrant named Abdul Rahman bin Auf RA was offered half of everything by his brother's helper. Abdul Rahman bin Auf RA expressed his gratitude and wanted to be shown the way to the market, saying that he would manage to make his own living, and in a short time, he was able to develop a flourishing business. Similarly, others took to trade or started working as potters, porters, clerks, and in other capacities.

         These people not only managed to maintain themselves thus but also to contribute towards the Baitul Maal, the common fund, or the public treasury, a fund to be expended on the common welfare. This is another institution peculiar to Islam. Nowhere in the history of any other religion do we find such a thing instituted and worked so thoroughly. There was a time in their lives when they were destitute. So much so that Rasulullah ﷺ had to ask his companions to entertain his guest. Once he asked Abu Talha ra, a companion, to give hospitality to a friend. Abu Talha ra took the guest home and on reaching there found that there was nothing worth offering, and all that was there was hardly enough even to suffice for children at home. 

To avoid the awkward situation the light was put out and whatever meal there was, was served to the guest. Abu Talha and his wife, who had to bear him company as hosts, took nothing, but only behaved by the movement of hands and mouths as though they were also partaking of the food. It was a time like this that followed, by the grace of Allah Rabbul Jalalluh, by the days of plenitude. But with vast wealth at their disposal, they acquitted themselves as admirably as they did when they were in dire need and utter penury. A part of their earnings went to Baitul Maal to be divided among the needy. The resident of Suffa, from who sprang the band of religious teachers whose energy and efforts illumined the places which they visited, was among those who were maintained from this Baitul Maal.

         There is, however, one grave charge preferred against Islam, and that is that it became militant after coming to Madinah. This charge it is my purpose to refute. Those who level such a charge are wantonly misrepresenting the facts, which followed. As we have seen, Islam in Makkah was set amid conditions entirely different from those which are found in Madinah. In Makkah it had no power worth the name; the Muslims were silent and patient sufferers. Besides, bloodshed in Islam was never to be commented and the wars to which it had to resort were purely defensive wars. Finding no peace in Makkah they left their homes to go and settle somewhere they could have peace, but the Quraysh, who were bent upon their destruction, persisted even after the Muslims had left Makkah and come to Madinah. 

We should not forget that in Madinah the Muslims had to devise a plan for their conduct towards the other inhabitants, as also for themselves, because of their increasing numbers. If we look at the history of the evolution of society we see that rules and regulations have always been adopted according to growing needs. The fact that Islam did not approve of bloodshed is amply borne out by the facts that soon after settling their own common affairs they began to make provision for the relations that were to exist between them and other neighboring clans. The cry that Islam was forced on others at the point of the sword is mischievous as it is wrong. The taking up of arms was not to propagate the faith but to protect the person.

         So long as they were in Makkah they had neither the strength nor the opportunity to exert their rights by force of arms, or to defend themselves. The instinct of self-preservation is as natural to man as the act of drawing a breath. Therefore, to fight for existence is in no sort an act of neither aggressive warfare nor can it is called forcing Islam on other races at the sword's point.  All religions, all governments, and all people have the right to fight in self-defense. If, therefore, Islam has done the same, where lays the harm? Even Prophet Isa Ibn Maryam or Jesus called Prince of Peace, advised his followers to buy swords. Though in the later history of Christendom, after his ascension to heaven, Christianity we see that force was used not only for self-defense but for the slaughter of those whose religion was different, or whose beliefs, though the religion was the same, were at variance with those of the Church in Rome. 

The most notables are the “Christian Crusade” and the satanic act of Isabella and Ferdinand in Andalusia, Spain. If there is any instance in the history of Islam of a ruler forcing religion on another at the point of the sword, the blame cannot be laid at the point of the sword; the blame cannot be laid at the door of Islam. Islam became militant in Madinah not by way of policy; for Rasulullahﷺ has declared, 

“He who is not affectionate to Allah Rabbul Jalalluh creatures and to his own children would not receive the affection of Allah Rabbul Jalalluh.” 

He taught men to be charitable in speech, deed, thought, and action, “Charity of the tongue,” the most earnestly embedded in   Rasulullah ﷺ character.  A religion that teaches us to keep the finer feelings of humanity in the forefront cannot be aggressive. Islam was supremely patient, but when the bitter animosity of the Jews, their violation of solemn engagements, their sedition, and their betrayals became dangers Allah ordered;

 “Defend yourself against your enemies, but attack them not first: Allah hateth the aggressor.”

(Quran 2:190)

  The use of the sword by Muslims was not purely in self-defense, nor can the history of any other religion show any parallel to this. Muslims never used the sword for the propagation of their faith. I challenge anybody to produce one example of Rasulullah ﷺ using a sword or force of any kind for spreading the faith. But on the other hand, just picture to you the many instances of the frightful wars waged by the Jews the force used were sanctified by their religion, and in that of the early Christians, the teachings of Nabi Isa AS were soon forgotten in the pride of power. 

“From the moment Christianity became a recognized force.” Says an able writer, “it became aggressive and persecuting.” “The name of religion:” writes another, “served as the plea and justification of aggression upon weaker nations; it led to their spoliation and enslavement.” Thus we see that every act of violation was sanctified by the church, while, “in cases of extreme iniquity, absolution paved the criminal’s way to heaven.”  

          In the history of religions as individuals, with the exception of Islam only, we see that the spirit of toleration is preached and insisted upon only as long as a religion is powerless; but that it gives way to intolerance and persecution the moment power is attained. So, without hesitation, we admire the impudence of the followers of this religion in asserting that since its advent in Madinah, Islam become militant. Yes, Islam became militant, but only as far as it was necessary to fight for self-preservation. The spirit of tolerance that Rasulullah ﷺ taught he showed by example. To all conquered nations it meant freedom of worship. To proselytize by the sword was abhorrent to Rasulullah ﷺ, and expressly forbidden by the Quran.

“There is no compulsion in religion”

(Quran 2:258)

Islam never tolerated the spirit of aggression. It always ready to say to the enemies: “Cease hostilities, be our allies, and we shall be faithful to you: or pay tribute, and we will secure and protect you in all your rights; or adopt our religion, and you shall enjoy every privilege we ourselves possess.”  But this very simple and honest statement was made use of by hostile critics to prove Islam employed force and dictated conditions that were impracticable, one writer going so far that to save their lives and property people were converted to Islam. 

But there is nothing here that tells of insecurity of property and life. This was the term –terms such as no foe had hitherto conceived of that. Islam offered; there is absolutely no threat of compulsion, or taking of or taking of life, or confiscation of property. It says in plain term, “you cease hostility and we will be friendly neighbors, or pay us a tribute as a fee for protecting your life and property, or embrace Islam and enjoy the full rights which we enjoy.”  Could there be any more generous terms imaginable. Has there ever been a religion or nation before or since which offered such equitable conditions to a fallen foe? 

Government to-day does not permit people of other nations to acquire rights of citizenship until they are naturalized. Muslims were paying certain taxes, and contributing either wise to the exchequer; It would have been great injustice to provide for others – non-Muslims - out of his money. Similarly, it was impossible to tax the others on the same scale. Therefore, for them there was a special tax, in all cases less than the usual tax, which was levied for their protection. 

As to the last term, or condition, there is absolutely no threat or coercion in it. The Muslim laws of war are admittedly more humane than those of any religion; 

“And fight for the religion of Allah against those who fight against you, but transgress not by attacking them first for God loveth not the transgressors”

(Quran 2:190)

 Thus we see that soon after attending to the more urgent affairs after his arrival in Madinah, Rasulullahﷺ turned to that next in importance, namely, the establishment of friendly relations with the various tribes dwelling in or about Makkah. Again, if Islam had been aggressive, it would have offered them not friendly relations but just the bare alternative, “embrace Islam or take the consequences.”

 The Jews in Madinah whom Rasulullah ﷺ himself approached to avoid bloodshed were Bani Qainuka, Bani Nadir, and Bani Qurayzah. These were neither on friendly nor hostile terms with the two tribes, the Aus and the Khazraj.  Who had now embraced Islam, it was necessary to come to fresh terms for a truce, and the following, were offered and concluded in a pact: or the well “The Madinah Convention”

The Madinah Convention.

1. Muslims and Jews shall live as one people. 
2. A party shall keep to its own faith. Neither shall interfere with that of the others;
3. In the event of war with a third party, each is bound to come to the assistance of the other, provided the latter were the aggrieved and not the aggressors; 
4. In the event of an attack on Madinah both parties shall unite in defending it; 
5. Peace when desirable shall be made in consultation with each other;
6. Madinah shall be regarded by both as sacred, all bloodshed being forbidden there; 
7. And Rasulullah ﷺ shall be the final court of appeal in case of a dispute.

       Read these terms over and over again and you will not find word of force to be employed for the promulgation of faith as the alternative of life. The other charge often that the Muslim wars were undertaken for booty is equally wrong; for a people whose morals were so high would hardly render their wars unholy by waging them for booty instead of for the cause of Allah Rabbul Jalalluh.

     “Rasulullah ﷺ puts the religion of universal toleration into practice; he awards protection of life and property to the followers of other religions in the same way as he does in the case of a Muslim. He allows them to follow their own religion and observe their own rites. He grants concession to Christians.

 “No conquering race of faith has given to its subjects a nobler guarantee than is to be found in the following words of Rasulullah ﷺ; 

“To the Christian of Najran, and the surrounding territories the security of Allah and the pledge of His Rasulullah ﷺ are extended for their lives, their religion, and their property, to the present as well as the absent, and others besides: there shall be no interference with the practice of their faith or their observances; nor any change in their rights or privileges; no bishop shall be removed from his bishopric, nor any monk from his monastery, nor any priest from his priesthood, and they shall continue to enjoy everything, great and small, as heretofore; no image or cross shall be destroyed; they shall not oppress nor be oppressed; they shall not practice the rights of blood-vengeance as in the Days of Ignorance; no tithes shall be levied from them, nor shall they be required to furnish provisions for the troops.”

      “Similar concession was granted to the Zoroastrians in Arabia. I give a few extract from Rasulullah ﷺ letter to Farrukh bin Shahkaan, the head of a fire temple:

       “This is the letter from Rasulullah ﷺ to the freedman Farrukh bin Shahkaan, brother of Salman Farsi ra, and to his family and posterity that he may have, as long as they exist, regardless of which of them will turn Muslim or will remain faithful to his original creed…..

        “ This is my letter; Verily upon him (i.e Farrukh bin Shakhan) is the protection of Allah Rabbul Jalalluh also upon his sons, with regards  to their live, plains or hill as well as freedom of use of the wells and pasture which they possess. They must not be treated unjustly or oppressed. And those to whom this letter will be read must protect them (i.e the Zoroastrian), leave them free, and prevent the offenses from others, and not show hostility to them by insult or by using force.

         “They are entirely free in their possessions of fire-temples as well as the landed and property attached to the latter. No one also should restrict them in the use of rich dress, the use of stirrups, the construction of buildings or stables, performing burials, or observing anything which is accepted in their religion or sects. They must be treated better than all other (non-Muslim) people’s protection.”

           Rasulullah ﷺ allowed the use of arms on the following three occasions;

1.    To save a house for the worship of god from destruction, be it Christian, Jew, Hindu, Buddhist, or Muslim.  The Holy Quran says. 

”    Those have been driven from their homes unjustly only because they said: 

     “Our Lord is God” – For had it not been for God’s repelling some men by means of others, cloisters and churches and synagogues and mosques, wherein the name of God is often mentioned, would assuredly have been pulled down. Verily God helped Him. Lo! God is strong, Almighty”  

(Quran 22:40) 

2. To establish freedom of conscience. Everyone, according to Quranic teaching, has the right to choose his own faith, and no one should force his religious beliefs on others by persecution or otherwise. 

     "There is no compulsion in religion.” 

(Quran 2:256)

     And if a person does force his religious beliefs, it is the duty of a Muslim to fight against such religious persecution, irrespective of whether the aggrieved is a Jew or a Christian and the persecutor is a Muslim. The Holy Quran says: 

“F "Fight in the way of God against those who fight against you but begin not hostilities. Lo! God loveth not the aggressors and fights them until persecution is no more and Religion is for God. But if they desist, then lo!  God is forgiving, Merciful.” 

      (Quran 2:190-192)

3.    In self-defense. The Holy Quran says: 

   "Sanction is given unto those who fight because they have been wronged".        

(Quran  22: 39) 

    But in each case, a Muslim should suspend hostilities whenever the oppressor shows towards an inclination for peace. The Quran says: 

    “But if the unbelievers desist, then let there be no hostility except against wrong-doers" 

      (Quran: 2:193)

Chapter 14 - Hijrah – Emigrate to Madinah

Chapter 11

Hijrah – Emigrate to Madinah

622 AD

Hijrah an Arabic word that means migration of Rasulullah ﷺ from Makkah to Madinah. This took place in the 13^th years of his Prophet Hood.  As foretold in the earlier chapters that the Quraysh had left Muslims with no other choice but to flee for their lives. When they realized that the Muslim migrated in large numbers to Madinah and were achieving a considerable measure of success, their fury knows no bounds. The chiefs of all the tribes assembled at Darul a Nadwa to decide on the next best course to pursue and unanimously agreed that the assassination was the only thing that could achieve their purpose. But to assassinate in those days meant, as already pointed out, starting a tribal feud. This seemed, at first, a difficulty, whilst Abu Jahal came forward with the plan that not one man should do the business, but threat stalwarts and young men selected from all the clan should do so, and thus remove the causes for tribal bloodshed.

While the Quraysh were maturing their plans, the word of Allah came to Rasulullah ﷺ, telling him not to sleep that night in his bed, while he (Rasulullah ﷺ) himself would escape, and meet Sayidina Abu Bakar RA at an appointed place. Sayidina Ali RA had to be left behind because the Prophet had a trust to discharge towards certain people, and since he was leaving it was for Sayidina Ali RA to undertake the duty. Sayidina Abu Bakar was similarly informed and instructed to make the necessary preparations for flight, after which Rasulullah ﷺ returned to his house.  Soon after it was dusk, all the selected youths of the Quraysh laid siege to the house of Rasulullah ﷺ returned to his house. Soon after it was dusk, all the selected youths of Quraysh laid siege to the house of the Rasulullah ﷺ, so that none might come out or go in. 

They waited for Rasulullah ﷺ to appear so that they fall upon him and kill him.  At dead of night, Rasulullah ﷺ left the house, passing through this same bunch of besiegers who, in their excitement failed to recognize him. All night they kept peeping through a hole in the door and were quite content to see somebody sleeping in the bed. Late in the morning when the youth getting impatient and guessing that something was wrong, rushed into the house, they found Sayidina Ali RA lying in bed instead of Rasulullah ﷺ. Rasulullah ﷺ himself after leaving the house, went to the appointed place where he met Sayidina Abu Bakr, and left with him for Madinah, hiding first in the cave of Thur, three miles from Makkah. The caves of Thur and Hira are both important elements in the history of Islam. A significant milestone in the Prophecy of Rasulullah ﷺ for from one the call is received, and from the other a new life was infused into the mission of the revelation of the divine religion – Islam.

      When the Quraysh found Sayidina Ali RA in bed instead of Rasulullah ﷺ they were first dumbfounded, and then furious so that Sayidina Ali RA did not escape severe injury. They summoned an emergency meeting and a big reward for the capture of Rasulullah ﷺ was proclaimed throughout the city. Not content with this they sent out tracking parties to comb the neighborhood for the fugitive. One of these parties, actually following the footprints of the pursued, arrived at the mouth of the cave Thur. Sayidina Abu Bakr RA, hearing them despaired and said that they were lost being but two and the enemy so many. But, Rasulullah ﷺ replied:

 “We are three, for Allah is with us and will protect us.”

There is surely no example in history of the world of a man expressing such faith and displaying such calm and tranquility as did Rasulullah ﷺ in the face of complete disaster and certain death. The enemy was at the cave’s mouth, armed to the teeth, eager to kill, fierce with rage, and thirsty for blood, but Rasulullah ﷺ tells the only companion with him not to despair, but to take heart because Allah Rabbul Jalalluh was with them. And it was Allah indeed who saved them from certain death: It was Allah's voice from above that kept his heart and head steady and told him not to fear. Allah came to him to save him, for he was serving Allah Rabbul Jalalluh.

      The enemy, having reached the mouth of the cave, lost the trace of their footsteps; a sure sign to them that the both Rasulullah ﷺ and Sayidina Abu Bakr ra whom they were pursuing so intensely was somewhere at hand. One of them suggested searching the cave, and if they had done it they would have succeeded both in killing and crushing the faith. But Allah Rabbul Jalalluh had decreed otherwise. He had ordained that His final Prophet must succeed, and, therefore he would not be killed. Others heard the man advising a search of the cave laughed, told him that they would not waste their time looking for him in a cave over the mouth of which a spider’s web remained intact was waving in the breeze. So they turned away to hunt in other places, little dreaming that by doing so they had lost all chances of getting him. Rasulullah ﷺ remained three days in the cave and was secretly supplied with food by the daughter of Sayidina Abu Bakr RA – Saidatuna Asma, who is still in Makkah. When the work was over and the coast was clear they came out of the cave, and with Abdullah bin Uraykit, a nonmuslim, as their guide, they proceeded towards Madinah. Thus avoiding all frequented and known paths, they went on, resting for the day on account of the heat, and traveling only in the night.

       The offer of the great rewards had sent forth many brave men in search of the Rasulullah ﷺ, and Suraqa bin Khas’am was one of them. Soon after  Rasulullah ﷺ had left the cave he espied his traces and followed him on his Arab charger, but his horse stumbled on the way and threw him. Hastily remounting he continued the chase, but again the horse stumbled throwing him violently to a considerable distance. Again he remounted and again the horse, this time when his rider was close to Rasulullah ﷺ and was preparing to shoot an arrow, stumbled and threw him off with great forces, its own feet sinking into the sand. Then, says Suraqa: “It dawned on me that it was pre-ordained that Rasulullah ﷺ’s cause should succeed.”

        Renouncing all the intention of murder at the behest of this inner voice, he approached Rasulullah ﷺ and begged his forgiveness. Rasulullah ﷺ forgave him with a smile and imparted to him the happy news that one day he would wear the gold bangles of the rulers of Persia. This is a true Prophecy of an event that happened twenty-four years later; for these words found fulfillment when the Empire of Chosroes of Persia fell to the sword of Sayidina Omar Ibn Al Khattab RA and Suraqa was sent for decorated with bangles.

        The steadfastness and perfect tranquility displayed by Rasulullah ﷺ in every sort of vicissitude is attributable to the Divine revelations that came to him from time to time. For example;

  “Verily, He that enjoined the Quran upon thee shall bring thee back to Makkah.” (Quran 28:85).

From this verse Rasulullah ﷺ gathered that he would one day return to Makkah in triumph; for he loved the city of his birth dearly, and was much grieved at leaving it. Even about the plight Rasulullah ﷺ was informed through revelation long before the actual moment for it came.  Therefore the Muslims knew that the success of Islam would begin from Madinah. It was in the plight that the climax of Rasulullah ﷺ’s helplessness was reached. Therefore, the Quran says that if the Makkan did not help him, Allah Rabbul Jalalluh certainly did.

         One day when thus journeying to Madinah they we all hungry, so when they came to a village they approached an old woman who was sitting at the door and asked her if she could give them anything to eat. The women replied that she had nothing, not even her goats, whose milk she could have given, except one, feeble and dried goat, and on permission being given the goat gave enough milk to supply them all.

          We know how Rasulullah ﷺ had to work in Makkah in the teeth of bitter opposition. At every step attempts were made to put an end to his teachings by force, bribery, and cruelty. But Rasulullah ﷺ never for a second wavered from his mission. Rasulullah ﷺ continued with all his spiritual and moral force; The result being that at the end of thirteen years he had succeeded in converting about three hundred people, who never for a single moment by thought, deed, or action hesitated to lay down their all for him, in whose teachings they had implicit faith.

        This no doubt the greatest achievement of Rasulullah ﷺ, within so short period Makkah had been rent into two factions which unmindful of the old landmarks of tribe and family, had arrayed themselves in deadly opposition one against the other. The believers bore persecution with patient and tolerant spirit, and though it was their wisdom to do so, the credit of a magnanimous forbearance may be freely accorded. One hundred men and women, rather than abjure their precious faith, had abandoned home and sought refuge till the storm shall over past in Abyssinian exile. And now again a large number, with Rasulullah ﷺ himself emigrating from their fondly love city with the sacred site- Kaabah, to them the holiest spot on earth and fleeing to Madinah. There the same marvelous charm had within two or three years been preparing for them a brotherhood ready to defend Rasulullah ﷺ and his companions and followers with their blood. To the Jews in Madinah had long sounded in the ears of the men of Madinah, but it was not until they heard the spirit-stirring  strains of the Arabian Prophet that they too awoke from slumber and sprang suddenly into a new and earnest life. The virtues of his people may be described in the words of Rasulullah ﷺ himself..”

          After eight days journey Rasulullah ﷺ and Sayidina Abu Bakr ra reached a place called Quba, three miles from Madinah. Rasulullah ﷺ stayed there fourteen days, in which time a mosque was built which is still frequented by Muslim after their pilgrimage to Makkah.  

Others that assisted emigration to Madinah- Hijra:

The attacks and conspiracies of the Quraysh infidels against Rasulullah ﷺ became more intense. They also continue to try to harm Rasulullah ﷺ and his companions. Rasulullah ﷺ then ordered his companions to secretly migrate to Madinah. While Rasulullah ﷺ and some of his companions still live in Makkah. Rasulullah ﷺ waited for the revelation of a verse from Allah to emigrate. Exactly on 26 Shafar 622 AD or exactly 17 June, Rasulullah ﷺ accompanied by Sayidina Abu Bakr Ash Siddique ra went to Cave Thur. Rasulullah ﷺ told Abu Bakr that he had to go on migration that night and appointed Abu Bakr to accompany him. The event is recorded in the Book of Fathul Bari as quoted from the Quran library.

 From Sayidatuna Aishah ra, she said, "Sayidina Abu Bakr ra once asked the permission of Rasulullah ﷺ to migrate when the disturbance (of the Quraysh) was getting worse, then he said to her:" Just be quiet first. “Sayidina Abu Bakr RA said," O Messenger of Allah, do you want to wait for the order? “Rasulullah ﷺ said:" I hope so. "Aishah continued," Sayidina Abu Bakr RA  then waited (the order of migration), one day at noon, Rasulullah ﷺ came to see him, he then called to him: "Send those on the side to come out." Sayidina Abu Bakr ra replied, "Indeed she is my two daughters." He said: "Do you feel that I have been allowed to migrate?" Abu Bakr said, "What should be accompanied?" So Rasulullah ﷺ replied: "True, I need to be accompanied." Sayidina Abu Bakr RA said, "O Messenger of Allah, indeed I have two camels that I have prepared for migration." Then Sayidina Abu Bakr RA gave one of his only animals, namely al Jada`, both of them set out until they reached the cave of Thur and both of them hid in it. While Amir ibn Fuhairah was a slave belonging to Abdullah ibn Tufail ibn Sahbarah, Saidatuna Aishah's half-brother, and Sayidina Abu Bakr ra also had some dairy goats, which were brought every morning and afternoon by Amir ibn Fuhairah for both of them. Then he went at night to meet them after that Amir bin Fuhairah went to graze until none of the shepherds knew when Amir Bin Fuhairah left, and then Sayidina Abu Bakr RA and Rasulullah ﷺ went out to follow from behind until they both arrived in Madinah.

(HR. Bukhari) [No. 4093 Fathul Bari] Sahih.

 5 Peoples who assisted in the Hiding of Rasulullah ﷺ in the Cave of Thur.

Thur Cave is one of the witnesses to the history of the life of the Prophet. There, Rasulullah used to hide with Abu Bakr to avoid the pursuit of the Quraish who wanted to kill him. That night, Rasulullah ﷺ managed to sneak out of his house and managed to seduce the Quraysh who had been waiting for him outside for a long time.

In the cave, Rasulullah ﷺ stayed for three days until the help that Sayidina Abu Bakr ra had prepared came. Companions participated in the hideout, who are they?

 1. Sayidina Abu Bakr as-Siddique ra

This one friend no longer needs to be explained for his services. He so often helped the struggle of Rasulullah ﷺ. When Rasulullah ﷺ hid in the cave of Thur, he always accompanied and gave a lot of help. Even before Rasulullah ﷺ entered the mouth of the cave; he was the one who ensured the safety of the cave.

Sayidina Abu Bakr ra also made his feet as a place to lean on Rasulullah ﷺ’s head while sleeping, even his feet to be bitten by a snake in order to cover the snake hole so as not to disturb Rasulullah ﷺ. Sayidina Abu Bakr RA also arranged the time and Rasulullah ﷺ’s vehicle when he came out of hiding in the cave of Thur.

 2. Abdullah bin Abu Bakr

 He was the son of Sayidina Abu Bakr ra who served as an important informant. He reported every development of the situation that took place in the city of Makkah. Throughout the day he scrutinized all the conversations of all the people of Quraysh regarding Rasulullah ﷺ and his beloved companion.

In the afternoon he came to the cave of Thur and reported all the information obtained to Rasulullah ﷺ and his father. He remained in the cave until night, so that no one suspected that he was not in Makkah that night.

3. Asma bint Abu Bakr ra

She was also the daughter of Sayidina Abu Bakr ra. He was on duty to follow Abdullah on his way to the cave of Thur while bringing food for his father and Rasulullah ﷺ. It was this food that made these two nobles survive in the cave for three days.

4. Amir bin Fuhairah

Amir was Sayidina Abu Bakr Ra's slave who herded Sayidina Abu Bakr Ra's goats every day. When Rasulullah ﷺ and Abu Bakr were in the cave of Thur, he took his goats to the cave of Thur. It was the goats that supplied drink to Rasulullah ﷺ and Sayidina Abu Bakr ra.

In the evening, he returned to follow in the footsteps of Abdullah and Sayidatuna Asma ra. Until the footsteps of the goats erased the footprints of Abdullah and Sayidatuna Asma ra, until no one knew.

5. Abdullah bin al-Urayqath

He was in charge of carrying the camel that Sayidina Abu Bakr Ra's had prepared to bring Rasulullah ﷺ and Sayidina Abu Bakr Ra's out of the cave. He also led the two nobles to migrate to the city of Yathrib, Madinah. He was the guide of Rasulullah ﷺ migration to Madinah.

Other stories related to the hiding in Cave Thur, as what reveal in Al Quran: These are contrary to the true facts stated by Allah Rabbul Jalalluh  in the Qur'an:

Allah Rabbul Jalalluh mentioned in Al Quran :

Al Quran: At Taubah Ayat 40

This means: "If you do not help him (Muhammad), then Allah has helped him." That is when the disbelievers (Musyrikin of Makkah) expelled him (from Makkah) while he was one of the two when they were both in the cave when he (Rasulullah ﷺ) said to his friend: “Do not grieve, for Allah with us. ” So Allah sent down tranquility to (Muhammad) and helped with an army that you did not see. "

This verse clearly shows that Allah Rabbul Jalalluh gave help to Rasulullah ﷺ with sakinah (tranquility) and with armies that cannot be seen with the naked eye, namely the Angels, not with Spiders making nests, not with two Pigeons and so on. That is why al-Baghawi said in his commentary:

Meaning: "They are the Angels who descended to turn the faces and eyes of the disbelievers away from seeing Sayidina Abu Bakr ra’s

In some hadiths, there are those who reinforce this meaning. Abu Naim narrated from Asma 'bint Sayidina Abu Bakr ra’s he said:

Meaning: “That Sayidina Abu Bakr ra saw a man heading to the cave, then he said:“ O Messenger of Allah! He is looking at us. ”

Rasulullah ﷺ said: "No! Indeed, the Angels are protecting him now with their wings. ” Soon the man sat peeing facing the two of them.

So Rasulullah ﷺ. said: “O Abu Bakr! If he saw, of course, he would not have done this. ”

*** This hadith is Sanadnya Hasan (Good) (Silsilah al-Ahadith ad-Dhoifah wa al-Maudhu’ah 3/261-264, With this evidence, it is clear that the belief that Rasulullah ﷺ protected by a Spider with its nest and two Pigeons nesting at the mouth of Thur's cave is not true. Therefore it is nothing more than a superstition.