Indexed OCR Text

Sîratul-Mustafa
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before you. Ask him how our emperor had treated him." Hadrat
J'far replied: "No doubt, Negis gave us a warm welcome. He
treated us in such and such manner. In fact, when we decided to
depart from Abyssinia, he provided us with conveyances and
provisions for the journey. He offered us his unstinting
assistance. He also testified that there is none worthy of
worship save Allâh and he testified that you are the Prophet of
Allâh. He also requests that you make Du'â of forgiveness in
his favour."
Rasûlullah ¿ instantly got to his feet, performed Wudû and
recited the following Du'â thrice:
"O Allâh! Forgive Najâshî (Negis)."
The Muslims uttered Âmîn upon this Du'â.
Hadrat J'afar رضى الله عنه relates: "I requested the emperor's
messenger to describe whatever he has witnessed about
Rasûlullah to his emperor on his return to Abyssinia."
[Narrated by Tabrânî on the authority of Asad bin 'Amr from
Mujâlid and both these narrators are weak. Howver, they have
been declared reliable. Majma'uz-Zawaid volume 6 page 30
under the chapter dealing with Migration to Abyssinia.]
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Islam of 'Umar bin Khattab 126 6 - رضي الله عنه th year of
prophethood
The actual cause of Hadrat Umar رضى الله عنه's conversion to
Islâm was the Du'â of Rasûlullah .
Persian Couplet:
"A lover is not eager to meet his beloved if the beloved himself
is not enthusiastic about meeting him.
The enthusiasm of the beloved is more concealed and
suppressed whilst the enthusiasm of the lover is as exposed as
two hundred buckets of gold ingots."
Initially Rasûlullah * would make Du'a (secretly) as follows:
"O Allâh! Boost the honour of Islam with either Abû Jahal or
'Umar bin Al-Khattab, whoever is most dear to you." [Narrated
by Ahmad and Tirmizî who declares this Hadîth to be
authentic.]
Ibn 'Asâkir says that subsequently, Rasûlullah
was
enlightened by divine revelation that Abû Jahal would certainly
126 Hadrat 'Umar Licala, embraced Islam after the first and before the
second migration to Abyssinia in the seventh year of prophethood.
According to some scholars, he embraced Islâm in the fifth year. [Zarqânî
[رضي الله عنه volume 1 page 272 Islamu Faruq
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not embrace Islam. So he made Du'a exclusively for Hadrat
،Umar رضي الله عنه in the following words:
"O Allâh! Bolster Islâm particularly with 'Umar bin Khattâb."
This Hadîth is cited in Sunan Ibn Majah and in the Mustadrak
of Hâkim. Hâkim notes that this Hadîth is authentic in
accordance with the benchmark of Bukharî and Muslim. Hâfiz
Zahabî concurs with Hâkim in this view.
In short, the actual cause of 'Umar رضى الله عنه's conversion to
Islam was the magnetic Du'a of Rasûlullah . As for the
external cause of his conversion, it is what he himself narrates.
Hadrat Umar رضي الله عنه relates: "In the beginning I was a
bitter enemy of Rasûlullah % and I harboured a vehement
loathing towards Islâm."
Persian Couplet: "In this world, 'Umar's name was amongst
the idolaters but in the realm of the souls, his name was
inscribed amongst the Muminîn."
Hadrat 'Umar narrates: "Abû Jahal publicly proclaimed that he
guarantees to confer one hundred camels in prize money to
whoever kills Muhammad. I went directly to Abu Jahal
enquiring whether this guarantee is genuine or not. When he
replied in the affirmative, I set out with my sword in quest of
Muhammad's blood. As I was walking, I came across a calf,
which some people were about to slaughter. I also stood by to
watch. Suddenly, I heard a voice coming out from the calf's
stomach exclaiming:
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"O family of Zarîh! This is a mighty successful affair. There is
a man who proclaims in an eloquent tongue. He invites people
to the testimony of Lâ ilâha Illallâh wa Anna Muhammadar-
Rasûlullâh."
The moment this voice fell onto my ears I guessed that this
voice is being directed towards me. I am the addressee of this
voice." [Narrated by Abu Nu'aim on the authority of Talhah
and 'Ayeshah رضي الله عنها from Umar رضي الله عنه .Fathul-Bari
volume 7 page 138.] The incident of the voice from the calf is
also narrated in Bukhârî. [See Sahîh Bukhârî under the chapter
[رضي الله عنه of the Islam of 'Umar
In spite of this, 'Umar this did not detract 'Umar from his
disgusting ambition and he pressed on. He barely took a few
steps when he met Nu'aim bin 'Abdullah Nahhâm. "Where are
you off to?" he asked, "at this time of the afternoon." "'Umar
replied: "I am on my way to eliminate Muhammad ()."
Nu'aim commented: "Once you assassinate Muhammad
how do you expect to protect yourself from the families of Banî
Hashim and Banî Zuhrah?" 'Umar furiously retorted: "It seems
you too have turned Sâbî (apostate). You also renounced the
religion of your ancestors!" Nu'aim defended himself saying:
"Why are you accusing me? Don't you know that your sister
Fâtimah bint Khattab and your brother-in-law Sa'îd bin Zaid
also turned Sâbî? Haven't you heard that they also renounced
your ancestral religion in favour of Islâm?"
'Umar was thrown into a rage of fury at this distasteful news
and set out at once for his sister's place. Hadrat Khabbab
who was engaged in teaching 'Umar's sister and رضي الله عنه
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brother-in-law, hid away the moment he detected the footfalls
of 'Umar.
'Umar stormed into the house and enraged with his sister and
brother-in-law, yelled: "It seems both of you have become
apostates?" His brother-in-law replied: "'Umar! Tell me, if
your religion is not true whilst another religion is true, what
should one do?" The moment this statement left his lips, 'Umar
pounced onto him in. His sister valiantly intervened to protect
her husband but he struck her so brutally that her face was left
in a bloody mess." His sister remarked: "O Son of Khattab! Do
whatever you can. We have embraced Islam. O enemy of
Allâh! You are subjecting us to this misery merely because we
believe in the unity of Allâh? Bear in mind that we have
embraced Islâm in spite of your bitterness against this."
On hearing these daring words from his sister, Hadrat 'Umar
was left somewhat embarrassed. "Okay," he addressed his
sister: "Show me the book you were reading just now." The
instant 'Umar said this, Hadrat Khabbab, who was hiding in a
corner of the house suddenly emerged.
His sister said: "You are unclean. Nobody but the pure are
allowed to touch it (the Quran). Go and perform Wudû before
you touch it."
'Umar got to his feet and either performed Wudû or Ghusal
(depending on the conflicting narrations). He then took hold of
the sacred writings and started reciting from Sûrah Ta-Hâ until
he reached the verse: 'certainly I am Allâh! There is no other
being worthy of worship but Me. So worship me and establish
Salâh for My remembrance.' (Verse 14) The moment he came
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across this verse, he couldn't help but declare: "What
magnificent and gracious words!"
رضي الله عنه On hearing 'Umar say this, Hadrat Khabbab
joyously remarked: "O 'Umar! Glad tidings unto you! I
imagine the Du'a Rasûlullah # made in your favour has been
accepted." "Umar رضى الله عنه said: "O Khabbab! Take me to
Rasûlullâh ."
Hadrat Khabbab took 'Umar along and headed off in the
direction of Daru Argam where Rasûlullah % and the Sahabah
.would frequently congregate. The door was closed رضي الله عنهم
He knocked on the door and requested permission to enter.
When the occupants gathered that 'Umar seeks to enter, none
of them dared to open the door. However, Hadrat Hamzah
.said: "Go on, open the door and allow him to enter رضي الله عنه
If Allâh Ta'âlâ wishes to grace 'Umar with His good fortune,
He will certainly guide him towards Islâm. He will embrace
Islâm, adhere to the commandments of Allâh Ta'âlâ and
comply with the teachings of Rasûlullah # otherwise you will
be safe from his evil by the will of Allâh. And it is no great feat
for us to put 'Umar to the sword." According to another
narration, Hadrat Hamzah said: "If 'Umar comes to us with a
good intention, we will also deal with him favourably but if he
has set foot here with evil intentions, we will kill him with his
very own sword."
Rasûlullah % also permitted them to open the door. Hadrat
'Umar narrates: "Once the door was thrown open, two people
grasped me by the arms and led me before Rasûlullah .
Rasûlullah ¿ asked them to release me and clutching my kurtah
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(shirt), he drew me towards him saying: "O son of Khattab!
Accept Islâm." Saying this, Rasûlullah # made the follwing
Du'â:
"O Allâh! Grace 'Umar with Your divine guidance."
According to another narration, Rasûlullah made the
following Du'â:
"O Allâh! This is 'Umar bin Khattab before You. O Allâh!
Honour the Dîn with 'Umar bin Khattab."
He then addressed 'Umar رضي الله عنه saying: "O Umar! Would
you renounce (your evil) only when Allâh Ta'âlâ drives His
humiliating punishment upon you?"
،Umar رضي الله عنه replied: "O Prophet of Allah! I have presented
myself before you to profess my faith in Allâh and His Rasûl
and in whatever has been divinely revealed by Him. I bear
testimony that there is none worthy of worship but Allâh and
you are the messenger of Allâh."
Gripped by a wave of ecstatic joy, Rasûlullah _ called out
Takbîr at the top of his voice, by which all the occupants of the
house discovered that 'Umar embraced Islam. [The
aforementioned details are cited in Sîrat Ibn Hishân and 'Uyun
Al-Athar]
'Allâmah Zarqânî says that this comprehensive story of Hadrat
'Umar Licaley's Islam is mentioned in Musnad Bazzâr,
Mu'ajame-Tabrânî and Daru Qutnî on the authority of Hadrat
Anas Leals, and in Dalailu Bayhaqî on the authority of Ibn
"Abbas رضى الله عنه and in Dalailu Abi Nu'aim on the authority
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.رضي الله عنها and Hadrat 'Ayeshah رضى الله عنه of Hadrat Talhah
[Zarqânî volume 1 page 276]
Ibn 'Abbas رضى الله عنه narrates: "When 'Umar entered the fold
of Islam, Jibraîl descended and said: "O Muhammad! All the
inhabitants of the heavens are overjoyed at the Islam of
'Umar." [Narrated by Ibn Majah and Hâkim who declares this
Hadîth authentic. Zahabî notes that amongst the narrators is
‘Abdullah bin Kharash who was declared incompetent by Daru
Qutnî]
'Umar embraced Islam and this almost instantaneously
heralded the honour, exposure and dominance of Islam. People
started performing their Salah openly in the Haram. The
dissemination of and invitation towards Islâm was carried out
more freely and openly. This was the day that laid bare the
distinction between truth and falsehood. This is why Rasûlullah
named 'Umar رضى الله عنه "Al-Faruq" the one who effects a
distinction between truth and falsehood. [Tabqât Ibn S'ad
volume 3 page 194]
Persian Couplet: "When 'Umar turned into a devotee of the
beloved and when his heart set out differentiating between truth
and falsehood,
No poison proved fatal to him, his Fârûqiyyat (differentiating
disposition) acted as an antidote against all types of venom."
Hadrat 'Umar relates: "When I embraced Islam , I thought to
myself that I should inform someone who is proficient in
publicising this so that one and all is aware of my Islâm.
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Accordingly, I went up to Jamîl bin Mu'ammar who was quite
proficient in such a task. I submitted: "O Jamîl! Are you aware
that I embraced Islam? I have entered the religion of
Muhammad."
The instant this fell onto Jamîl 's ears, he, dragging his sheet
behind him, scuttled to the Musjidul-Harâm where the
chieftains of the Quraysh had assembled. On reaching them, he
yelled: "O People! 'Umar has turned Sâbî (apostate)." I was
closely following on his heels. I exclaimed: "No! He is
mistaken. I haven't turned into a Sâbî but I have become a
Muslim. And I testify that there is none worthy of worship but
Allâh and that Muhammad is His slave and messenger."
The moment people gathered what happened, they fell onto
'Umar striking and hitting him until the day retreated when
coincidentally 'Âs bin Wail happened to pass by. When asked
what happened, the people replied that 'Umar has become a
Sâbî. "So what " 'Âs retorted. "A person has the liberty to
choose whatever religion he fancies. So why are you interfering
in his affairs? Do you think Banî 'Adî will just abandon a
member of their clan like this? Go on. Leave him alone, I have
offered sanctuary to 'Umar." The moment
'Âs offered
sanctuary to 'Umar, the crowd dispersed. [Ibn Hishâm page
121. Ibn Kathîr says that this is a favourable and authentic
Isnad as cited in Al-Bidâyah wa Al-Nihâyah volume 3 page 82.
The incident of 'As bin Wail giving sanctuary to 'Umar
is also briefly mentioned in Sahth Bukhari. See رضي الله عنه
Fathul-Bari volume 7 page 135 under the chapter of 'Islâm of
'Umar bin Khattab رضي الله عنه.See Fathul-Bari volume 7 page
135 for further details.]
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Boycott of Banû Hashim and the penning of an oppressive
decree
When the Qurayshî emissaries returned disappointed from
Abyssinia and the disbelievers learnt of Emperor Negus'
admiration for Hadrat J'afar رضي الله عنه and his companions
whilst here in Makkah Hadrat Hamzah and Hadrat 'Umar
embraced Islam, which further fractured the might of the
polytheists and the Muslims seemed to be growing day by day
and no other strategy appeared to be as effective, all the
Qurayshî tribes unanimously agreed to endorse an accord that
would summarily suspend all dealings with Muhammad, the
Banû Hashim and their allies. Amongst others, they resolved
not to marry any member of the Banû Hashim tribe or to
maintain any sort of cordial relationship with them until the
Banû Hashim undertake to surrender Muhammad's life to the
Quraysh.
They drew up an accord outlining such details and pinned it
onto the interior wall of the K'abah. Mansûr bin 'Ikramah, the
writer of this oppressive and malicious accord, was
instantaneously punished by Allâh Ta'âlâ; his fingers became
paralysed and he was unable to use his fingers to write ever
again.
Constrained by these unfavourable circumstances, Abû Talib,
together with members of his family sought refuge in the valley
of Abî Talib. The Banû Hashim and the Banûl-Muttalib -
believers and disbelievers - both gave him their unstinting
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support. The believers offered their support for religious
reasons whilst the disbelievers offered their support in honour
of family relationship. From the Banû Hashim, only Abû Lahab
opted to remain with the Quraysh.
For three protracted years, these people lived in such dreadful
isolation under the most appalling conditions. The wailing of
infants out of acute hunger could be heard right outside the
valley where the pitiless Quraysh would hear this anguished
crying and cheer in exultation. However, the compassionate
from amongst them found this behaviour rather distasteful and
bluntly said: "Don't you see what divine retribution was meted
out to Mansûr bin 'Ikramah?" [Tabqât Ibn S'ad volume 1 page
139, 'Uyûn Al-Athar, Sîrat Ibn Hishâm volume 1 page 122,
Zâdul-Ma'âd volume 2 page 36, Fathul-Bârî volume 7 page
146]
During this dreadful social sanctions imposed upon them, the
Muslims subsisted on Kekar (acacia) leaves and somehow
managed to survive. S'ad bin Abi Waqqas رضي الله عنه relates: "I
was extremely hungry on the point of starvation. One night, I
stepped onto something moist. I immediately picked it up and
placing it on my tongue I wolfed it down. Up until now I have
absolutely no idea what the item was."
S'ad bin Abi Waqqas رضي الله عنه relates another such incident.
He says: "One night I was on my way to relieve myself when I
came across a shrivelled out camel skin. I picked it up, washed
it with water and burnt it. I thereafter pounded it into a powder,
which I then gulped down with water. I survived on this for full
three days."
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The restrictions imposed upon the Muslims were further
escalated when Abû Lahab instructed the trade caravans not to
supply goods to the companions of Muhammad at normal
prices but at enormously inflated prices. In fact, Abû Lahab
even agreed to bear the traders' losses if any. The Sahabah
would come to purchase from the trade caravans but رضي الله عنهم
noticing the outrageous prices would return empty-handed. In
short, on one hand they were distressed by their destitution and
tormented by the heavy-handedness of the enemy whilst on the
other hand, they challenged with the heartrending cries and
hunger-pangs of the children. [Rawdul-Anf volume 1 page 232]
Some people couldn't stand their family members suffering
such anguish and would secretly send some food for them. One
day Hakîm bin Hizâm127, accompanied by his slave, was taking
some provisions for his aunt (father's sister) Hadrat Khadijah
:when Abu Jahal spotted him. He bellowed in fury رضي الله عنها
"You are taking grains to Banû Hashim! I will never tolerate
you taking any food for them. I will humiliate you in front of
127
Hakîm bin Hizâm was a close acquaintance to Rasûlullâh % even in the
times of ignorance. Even after prophethood, he maintained friendly ties with
Rasûlullah . He embraced Islam at the conquest of Makkah. Kindness and
maintaining of favourable family ties were his inherent attributes. When
Hakim bin Hizam sold Darun-Nadwah to Hadrat Mu awiyah رضي الله عنه for
one hundred thousand Dirhams, he drew critcism from 'Abdullah bin Zubair
So Hakim bin Hizam responded: "O Nephew! I have. رضي الله عنه
purchased a house in Jannah in exchange of this." He then distributed the
entire amount of a hundred thousand dirhams to the poor.
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everyone." Coincidentally, Abul-Bakhtarî happened to pass by.
On ascertaining what happened, he addressed Abû Jahal
saying: "The man is sending some food to his aunt. Why do
you have to interfere?" This really piqued his fury and he let
stream a few expletives. Abul-Bakhtarî picked up a camel bone
whacked Abû Jahal so hard on the head that he sustained a
terrible injury to his head. What hurt Abû Jahal more than the
actual injury was that Hadrat Hamzah رضى الله عنه was busy
witnessing this whole scenario from the valley of Abî Talib.
[Sîrat Ibn Hishâm volume 1 page 123]
Due to these agonizing and pathetic hardships the Muslims
were facing, some of the disbelievers thought about violating
this gruesome accord. The first person who reflected over this
was Hishâm bin 'Amr128. He dwelled on the fact that they are
eating and drinking to their fill whilst their close relatives are
achingly longing for just a few grains and they are passing their
days in starvation. So every night he would leave a camel-load
of grain at the mouth of the valley of Abû Talib.
One day, Hishâm bin "Amr took this thought to Zuhair bin
Umayyah. He was the grandson of 'Abdul-Muttalib and the son
of 'Âtikah bint 'Abdul-Muttalib. In other words, he was
Rasûlullah 's cousin - his father's sister's son. Hishâm went
up to Zuhair saying: "O Zuhair! Are you pleased to eat, drink,
wear and marry however you want whilst your mother's
brother pines for a few grains of food? By Allâh! If Abû Jahal's
128
Hishâm bin 'Amr bin Rabî'ah embraced Islam at the conquest of
Makkah. [Isâbah volume 2 page 605]
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uncle and maternal relations were to suffer such hardships, he
would never have bothered about this accord." Zuahir 129
replied: "Alas! I am alone in this. What can I achieve single-
handed? If only I can get another sympathiser to assist me I will
readily stand up against this immoral accord."
Hishâm bin 'Amr then went to Mut'im bin 'Adî and convinced
him as well. Mut'im bin 'Adî in turn convinced another person
to defy this accord.
From here, Hishâm went to Abul-Bakhtarî and then to Zam'ah
bin Al-Aswad to garner further support against this accord.
When these five people resolved to challenge the accord, they
unanimously agreed to touch on the topic when all the other
people gather. Zuhair undertook to steer the conversation
towards this topic. The next morning, when the people had
assembled in the Musjd, Zuhair rose saying: "O people of
Makkah! It is a matter of grave concern and shame that we eat,
drink, marry and attire ourselves whilst the Banû Hashim are
dying with starvation. By Allâh! I will not sit at ease until this
oppressive accord is not shredded up." Abû Jahal retorted:
"This divine accord of Allâh can never be shredded."
Zam'ah bin Aswad commented: "By Allâh! It will certainly be
shred. Even when this accord was drawn up we were not happy
about it." Abul-Bakhtarî said: "Yes, Zam'ah is speaking the
truth. We were not pleased with the accord." Mut'im added:
129
Zuhair bin Umayyah also embraced Islâm at the conquest of Makkah.
[Isâbah volume 1 page 552]
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"Certainly, both of them are true in what they say." Hisâm bin
'Urwah again endorsed what he said. Witnessing the tones of
the gathering, Abû Jahal was left thunderstruck and exclaimed:
"It seems like some decision was already taken the previous
night." [Târîkhe Tabrî volume 2 page 228, Sîrat Ibn Hishâm
volume 1 page 130]
In the meantime, Rasûlullah % informed his uncle that apart
from the names of Allah Ta'ala, ants have eaten up the written
accord. Apart from the sentence Bismika Allâhumma which
generally headed every document, the rest of the words have
been devoured by ants.
Abû Tâlib, whilst narrating this to the Quraysh said: "This is
what my nephew says and up to this day, my nephew has never
uttered a lie. Whatever he has claimed thus far has never
proven to be fictitious. Come, let us make a decision; if
Muhammad's claim is true you will refrain from this cruelty
and if his claim proves false, I am prepared to surrender
Muhammad to you. You may then slay him or set him free."
The people said: "Surely, Abû Talib! You have been
reasonably fair."
The written accord was then sent for. When they caught sight
of it, they were shocked to discover that apart from the names
of Allah Ta'ala, ants ate up the rest of the document. All of
them lowered their heads in shame and embarrassment.
In this manner, this oppressive accord was finally put to rest. In
the tenth year of prohethood, AbûTalib and all his companions
emerged from this desolate valley. Abû Talib then went to the
Haram and clinging onto the curtain of the K'abah, he and his
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companions made the following Du'a: " O Allâh! Those who
oppressed us, those who severed our family ties and those who
put us through such dishonour, O Allah! We beg of You to
retaliate on our behalf."
This narration is cited in Tabqat Ibn S'ad on the authority of
Ibn 'Abbâs, 'Âsim bin 'Umar bin Qatâdah, Abû Bakr bin
'Abdur-Rahman bin Al-Harith, 'Uthmân bin Abî Sulayman,
"Ikramah and Muhammad bin 'All رضي الله عنهم .[Tabqat Ibn
S'ad volume 1 page 139-141, Târîkhe Tabrî volume 2 page
229]
Abû Tâlib also composed a poem in this regard. One couplet
reads:
"Didn't you know that the accord was ripped up and whatever
displeases Allâh Ta'âlâ is ruined in this manner?" [Khasâisul-
Kubrâ volume 1 page 151]
Hafiz Ibn Kathîr says: "When Rasûlullah and the Banû
Hâshim were besieged in the valley of Abû Tâlib, Abû Tâlib
composed his celebrated poem called Qasîdah Lâmiyyah.
[Bidâyah wan-Nihâyah volume 3 page 86]
This brought an end to three years of protracted misery and in
the tenth year of prohethood, three years before Hijrah, the
Muslims were liberated from the valley of Abû Talib. Fathul-
Bârî volume 7 page 147 under the chapter of Taqâsumil-
Mushrikîn 'alan Nabî % .]
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رضي الله عنه Migration of Abu Bakr
During this period, when the Banû Hashim were restrained in
the valley of Abu Talib, Abu Bakr رضى الله عنه set out with the
intention to migrate to Abyssinia (to join the other Abyssinian
migrants130). When he reached a place called Barkul-Ghamâd,
he happened to meet the chieftain of the Qârah tribe, Ibnud-
Dughunnah.
"Where are you off to, O Abu Bakr?" asked Ibnud-Dughunnah.
Abu Bakr رضى الله عنه replied: "My people have driven me out. I
wish to travel in the land of Allâh Ta'âlâ and worship my
Lord." Ibnud-Dughunnah said: "Abu Bakr! A man of your
status does not leave nor is he driven out. You offer provisions
to the needy, you maintain favourable family ties, you bear the
burdens (debts, penalties etc.) of others, you are exceptionally
hospitable and you support the truth. I will take you under my
protection. Go on, return home." Ibnud-Dughunnah headed
towards Makkah and performed Tawwaf in the presence of the
chieftains of Quraysh. He then addressed them saying: "A man
like Abu Bakr does not just leave nor is he ever banished. You
are driving out a man who offers provisions to the needy, who
maintains favourable family ties, who bears the burdens of
130 The words between the brackets are not part of the narration. It is an
explanatory sentence extracted from Fathul-Bârî. [Fathul-Bârî volume 7
page 180, Zarqânî volume 1 page 288]
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others, who is incredibly hospitable and who supports the truth.
I have offered him my personal protection."
The Quraysh accepted this protection offered by Ibnud-
Dughunnah but added: "Ask Abû Bakr to worship his Lord
within the confines of his home. He may perform his Salah and
recite the Quran within his home but he may not publicise
whatever he is doing. He may not recite the Quran in an audible
tone as this distresses us a great deal. Furthermore, we fear our
children and womenfolk may become enraptured with Islâm."
Ibnud-Dughunnah informed Hadrat Abu Bakr رضي الله عنه of
their demands and returned home. So Abu Bakr limited his
devotions to his home only. A few days later, Abu Bakr
Licaluss, erected a Musjid (a place exclusively devoted to
'Ibâdah) within the courtyard of his house for the performance
of Salah and the recitation of the Quran.
In spite of him confining his rituals to this area alone, the
women and children of the Quraysh would fall upon him in rapt
concentration. Struck by wonder they would unceasingly stand
and stare at Abu Bakr رضي الله عنه. The focus of attention of
every single one of them was concentrated upon Abu Bakr
Due to his intense fear of Allah Ta'ala, Abu Bakr . رضي الله عنه
was a man who wept a lot. Despite being a man رضي الله عنه
(who could control his emotions), Abu Bakr was helpless in
restraining the tears of his eyes whilst reciting the Holy Quran.
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Bukhârî volume 1 page 237 and page. 552. Fathul-Bârî volume 7 page
181
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Notwithstanding his best of efforts, he was unable to control his
weeping. (This is why the audience were unable to control their
hearts. Notwithstanding their best of efforts, they were unable
to control their hearts whenever Abu Bakr engaged in Tilâwat
of the Holy Quran.)
When the chieftains of the Quraysh got wind of this, they were
hurled into a state of absolute anxiety and they immediately
summoned Ibnud-Dughunnah. As he appeared before them,
they complained: "We assured Abu Bakr of our non-
interference upon your surety provided he worships his Lord in
the privacy of his home. We were given the assurance that he
will not worship openly nor will he recite the Quran audibly.
Contrary to our stipulated conditions, Abû Bakr has started
performing Salâh and reciting the Qurân openly. We fear our
women and children becoming morally corrupt (or perhaps
ethical). We urge you to request Abu Bakr to commit himself to
these pre-arranged conditions or alternatively you may
withdraw your personal protection from him. We have no
intention of violating your personal protection."
To this Hadrat Abu Bakr رضى الله عنه replied: "I am returning
your personal protection back to you. I am content with the
protection and sanctuary offered by Allâh Ta'âlâ."
Note: The benevolent features of Abu Bakr رضي الله عنه as
mentioned by Ibnud-Dughunnah are precisely the same features
رضي الله عنها of Rasulullah as mentioned by Hadrat Khadijah
(as referred to under the chapter of the commencement of
prophethood). This clearly indicates the virtue and excellence
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Life of the Prophet
of Abu Bakr Siddiq رضي الله عنه and the close correlation
between the status of nubuwwat (prophethood) and the status of
Siddîqiyyat.
According the 'Ârifin (scholars of the spiritual sciences), there
is no other status between the status of Nubuwwat and the
status of Siddîqiyyat. Where the rank of Nubuwwat terminates,
the rank of Siddîqiyyat commences. And Allâh Ta'âlâ knows
best.
The Year of anguish and bereavement
The death of Khadijatul-Kubra and Abû Tâlib
Merely a few days after emerging from Sha'b Abî Tâlib, in the
month of Ramadan or Shawwal in the tenth year of
prophethood, Abû Tâlib passed away and just three or five days
after this, Hadrat Khadijatul-Kubrâ also departed from this
world. [Zarqânî volume 1 page 291-296]
According to the narrations cited by Musnad Ahmad, Bukhârî,
Muslim and Nasaî, when Abû Tâlib was about to breathe his
last, Rasûlullâh ¿ drew close to him. Abû Jahal and 'Abdullah
bin Umayyah were also present at his bedside. Rasûlullah
pleaded with him: "O uncle! Say Lâ Ilâhâ Illallâh once only so
that I may have some basis to intercede on your behalf before
Allâh Ta'âlâ. Alarmed by this probability, Abû Jahal and
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