MUHAMMAD SAW THE MESSENGER OF ISLAM (515 pages, 29/41)
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erred with one another, saying, “Let us make a petition to Muhammad . We’ll say that Thumama is obstructing the delivery of grain to us, and ask him to intercede for us in this matter.” So they made a petition to the Holy Prophet concerning their situation of need. This noble personality, who was not sent “but as a mercy to the worlds” extended his open-handed compassion even to the most hardened unbelievers, for he replied to them, “Alright, I will ask Thumama to comply with your request.”
Those who had just recently entered the fold of Islam were greatly astonished by his reply. The Holy Prophet then turned to them and answered the unvoiced questions in their hearts, “There exists not a single particle without Allah,” he told them, “and they too are a manifestation of the Divine Name. It is because
they do not know me that they have become my enemies. It befits the station of man to help those who bear him enmity and not to exact revenge. You, through the Lord’s preferential treatment, have attained to guidance, while they are touched by the emanation of the Divine Name ‘al-Mudill’, He who leads astray.”
Another example of the Holy Prophet’s generous compassion was his forgiveness towards the slayer of his beloved uncle Hamza, the lion of Islam. There was also the instance of the woman who tried to assassinate the Prophet himself through poison. Muhammad forgave her, too, even as he lay on his deathbed, on the verge of his transition into the World of Divine Splendor when he spoke, “At this very moment I feel the pangs of the poisoned food given to me by that woman.” She also was forgiven.
Then again, when Abu Jahl’s son Ikrima who had performed indescribable acts of brutality towards Islam, came to his senses and became Muslim, he came before the Holy Prophet . All the Sahaba saw the misdeeds of both, father and son, pass before their mind’s eye and they went pale and tense, trembling with suppressed rage. “Look at this fellow,” they began to mutter among themselves, “after all that he has done, he has the nerve to present himself to the Presence of the Holy Prophet .” The Holy Prophet was aware of their words, and assuming they would sooner or later say hurtful words to Ikrima, he in his unselfish benevolence exhorted them, “Whoever has any love for me, let him refrain from saying one word to Ikrima about his father!” In this manner he forestalled any comment.
When the Holy Prophet sent his commanders out on a campaign, he would give them the following orders: “While you are punishing those who have wronged you, do not touch those who stayed in their houses and performed no hostile actions against you; respect the defenseless state of the women, take particular care with those of them who are nursing young children; do not touch the ailing, take away none of their food or drink; do no damage to their buildings and do not touch their trees.”
In view of this, every person of culture and conscience, whether he be Muslim or not, should respectfully acknowledge the sweeping generosity of the Best of Mankind, Muhammad . Then they will not find the punishment dealt to the Bani Qurayza excessively harsh. For they had not only fought against the Holy Prophet , but they had endangered the very destiny of Islam itself, in that they collated their forces with those of the enemy of God, attacked the safe shelter where the pure wives of the Prophet were guarded and did all they could to endanger their safety. As if that wasn’t enough, they took to themselves Huyayy
bin Akhtab who had been one of the instigators of the War of the Confederates and one of the intriguing villains banished by the Muslims. Him they had befriended, aided and abetted, and inciting all the tribes of Arabia to rise up against Islam. Likewise, they supported the Arabs attachment to idolatry.
Therefore, the Eternal Lord sent the Holy Prophet to punish the Bani Qurayza. There is no other way; when the Divine Will comes to pass, the wrongdoer can do aught but cry, “Woe!”
Let us now ask of those who would rally against the Prophet Muhammad’s actions, while concealing the reality of this issue: In our own day and age, what consequences would a group of people suffer who engaged in such disruptive activities leading to similarly widespread social unrest? How would they be restrained and dealt with nowadays?
Also it must be understood that this punishment was the punishment of Allah. For when Huyayy ibn Akhtab was being brought to Khaybar, he had pledged not to stand against the Prophet , and Allah was his witness. Now he suffered the consequences of this pledge. Therefore, the Holy Prophet said, “Oh people, there can be no objection to the Command of Allah. It is a Divine Judgment, a Conclusion of Heavenly Authority. It is a penalty from the Almighty.”
In all, two hundred and fifty people of the Bani Qurayza were executed. Among them was only a single woman, the one who had killed Haddash of the Ansar.
The Reconciliation at al-Hudaybiyah: How the Swords were Returned to their Sheaths and Minds were Conquered Instead
Al-Hudaybiyah was the name of a well that lay one mile’s distance from Mecca, and the settlement near the well bore the same name. A most important treaty between the Muslims and the Quraysh was signed here, which is known as the Reconciliation of Hudaybiyah. Outwardly, it might have looked like defeat and surrender for the Muslims, but in reality this reconciliation was a clear triumph, which won over hearts and minds, a remarkable success, and far-reaching victory for the Muslims.
The Muslims were emigrants from their original hometown of Mecca and they were always homesick and longing for the place of their earlier years. Moreover, the Kaba was not the property of the Quraysh, but belonged to the whole Arab nation; the Quraysh were only the guardians and caretakers. Even an enemy, who came to town with the intention of performing a pilgrimage to this holy site, was permitted entry. The Muslims were now eager to perform the pilgrimage to
the site where Prophet Ibrahim had erected a temple on command of the Lord. The Prophet Muhammad’s mission involved bringing back to life the religious faith and practices of his ancestor and prophetic predecessor Khalil Ibrahim. The Kaba was the Qibla, that is to say the Lodging of the Divine. Allah Almighty, who is beyond all direction of time and space, commanded the entire Creation of dependent Beings to turn towards this Qibla and to make supplication to Him Almighty.
Although the Holy Prophet was a great exception in that he, on account of his spiritual nobility, had never veered from the revealed religion of Ibrahim, most of the Arabs had turned into pagans. Despite this, the Arabs all held the Kaba in great esteem, and during the designated months came streaming towards Mecca to perform their pilgrimage. All warfare was prohibited, during the holy months (Ashhur-al-Haram). The same tribesmen, who thirsted for each other’s blood, then refrained from fighting and united around the Kaba. This was well known to the Muslims, who were in their rights to say, “Although the visit to the House of the Lord is our ancient right, we have never yet performed the pilgrimage. For six long years we have been deprived.”
The Hajj being one of the five pillars of Islam, the Holy Prophet at last decided to go to Mecca to visit the Holy House. He informed his Companions and they prepared and donned the Ihram, the pilgrims’ garb, in order to perform ‘Umra, (the lesser pilgrimage), and selected the camels for the sacrifice. The Prophet told his Sahaba not to go outfitted for war, so that the Quraysh might know they were coming with peaceful intentions and only to take with them their swords to protect them on the journey. Some of the Ansar also begged for permission to come along and the Prophet granted it to them. Altogether with Muhajirin and Ansar, 1500 Muslims set out for Mecca.
When they had reached Dhul-Hulayfa, the Prophet told them to separate the camels intended for the sacrifice. He also sent a man of the Khuza’a ahead to the Quraysh who was not known to them as a Muslim to learn of their reaction to the approaching Muslims. This man of Khuza’a whose name was Khirash bin Umayya came as far as Asfal (a quarter of Mecca). He went around among the people, listening to their conversations and opinions on the Muslims’ approach, seeking to learn whether they would agree to their entering the town, or not. He found that they were unanimously against the Muslims and intent on going against them by force. They would not permit them to come near the Kaba. He also learned that an armed band of Quraysh had encamped at Dhu Tuwa, and that one of their foremost commanders, Khalid ibn-al-Walid was with them. He,
along with Abu Jahl’s son Ikrima had each come with an armed battalion and advanced as far as Kura'ul- Ghamim which lies between Rabi’ and Hajfar, about eight miles from where the Muslims had halted.
Khirash bin Umayya of the Bani Khuza’a had barely escaped from the hands of the Quraysh. Had it not been for Hulays bin ‘Alqama, who was the chief of the Ahabish, and had a reputation for being a fierce warrior, he would not have escaped alive. He brought to the Holy Prophet all he had learned of the movements of the Arabs in that area. The Prophet then said to his Companions, “Since Khalid ibn al-Walid has already reached Kura'ul Ghamim, we shall change our course and pass on further to the right.”
When the commander of the Quraysh cavalry, Khalid ibn al-Walid saw the dust arising from the Muslims’ horses, he instantly spurred his horse and sprinted back to Mecca to inform the Quraysh. “The Muslims have reached Ghamim by way of the pass of al-Murar,” he told them.
The Holy Prophet was riding his camel Qaswa. When he had reached the pass, the camel knelt and nothing would move her to continue on her way. The Companions thought the animal had tired of the journey, but the Holy Prophet said, “No, it is not because she is tired that Qaswa has stopped in her tracks. That is not her nature. The One who restrained the elephant from entering Mecca has kept Qaswa back as well.”
The Prophet considered it inappropriate to enter the holy city of Mecca in a martial manner. All the more so, as by virtue of his prophetic vision he foresaw many Quraysh soon entering the fold of Islam. The news Khirash had brought them forced the Muslims to gird their swords, but the Prophet Muhammad said, “Leave your swords in their sheaths, I will win over their hearts and minds.” And he turned to ‘Umar, saying to him, “Will you go to them and explain that we haven’t come with the intention to make war but for the purpose of peace?”
To this ‘Umar replied, “Oh my Prophet ! My life and soul belong to you, there is nothing I wish for myself, but that my soul would continue in your service a while longer. My hope is not to depart from this life before having completed my service to you. The leaders of the Quraysh know of my violent anger against them. Therefore, they will very probably seek to avail themselves of this opportunity to murder me. Moreover, I have no close clansmen in Mecca whose protection I could claim. Perhaps you might send ‘Uthman ibn ‘Affan instead? His tribe is strongly represented in Mecca, and many of his relatives live there.
However, if you command me to go, so be it. I will set out this very instant.”
The Prophet replied, “Yes, what you say is more suitable,” and turning to ‘Uthman bin ‘Affan, he said, “Rise, ‘Uthman, and go to the Quraysh. Tell them in engaging words that we have not come for war. Go also and find our brothers in Mecca who are forced to conceal their Islam. Give them our Salams and comfort to their hearts.”
When ‘Uthman approached Mecca, the chiefs of the Quraysh were pleased and received him well. They offered him to go round the Holy House and to make Tawaf. But he declined, saying, “As long as the Imam of the Prophets cannot perform Tawaf, I too will not perform it.” Hearing this, they detained ‘Uthman.
The Muslims meanwhile had reached the well of al-Hudaybiyah, and the Prophet ordered them to encamp at this place. They drew water from the well once only, then it went dry. Here the Prophet manifested another miracle and made the water of the place well up again, so that no one suffered any thirst. The tribe of Khuza’a, which lived in this area had not yet accepted Islam, but the tribesmen inclined towards Muhammad and were allies of the Muslims. They informed the Muslims of the situation in Mecca and the movements of the Quraysh. When Budayl ibn Waraqa heard of the Blessed Prophet’s presence at Hudaybiyah, he came with a deputation of his people to visit him.
He too told of the Quraysh’s intention to block the Prophet’s progress into Mecca. The Holy Prophet sent Budayl into Mecca to tell the Quraysh that the Muslims had only come to perform a pilgrimage, and to venerate the Holy House, intending to return to Madinah as soon as they had completed their ‘Umra. But when Ikrima and his band of ruffians heard his request, they rejected it straightaway, saying, “Don’t speak to us of Muhammad!” ‘Urwa bin Mas’ud al-Thaqafi however said, “This one time, let us hear what he has to say. If it suits us we can agree, if it doesn’t, we can always turn him down.” Harith ibn Hisham and Safwan ibn Umayya agreed and said, “Speak then, if you must.” Budayl told them all the words the Holy Prophet had spoken, and they listened attentively. At last ‘Urwa rose and addressed the Quraysh, asking them, “What do you think of me? Do you trust in me? Am I not as your father, and are you not as my children?” The Quraysh answered, “We trust you in every respect.” “In that case,” he said, “I see it fit to accept Muhammad’s offer. I find his suggestion agreeable. Therefore I will go to him at once and speak to him about this matter between you.”
The Quraysh agreed to ‘Urwa’s going to speak to Muhammad . When he came
into the presence of the Messenger of Allah , he explained that he had come on behalf of the Quraysh and began to speak, “Oh Muhammad ! Know that the Quraysh are fully prepared and expecting you. All the Bedouin tribes here are under the sway of the Quraysh. You will understand that your hastily put together troop here is as nothing compared to the strength of the fully equipped force awaiting you. Apart from that, let us assume for a moment that you would vanquish the Quraysh: you would have then destroyed your own people – a wrong unheard of in the history of mankind! Similarly, if the force gathered around the Quraysh were to be set in motion, it would crush you and those with you like specks of dust.”
Thus ‘Urwa spoke biting words to the gathering of Sahaba whose hearts were bound to the Holy Prophet in utter sincerity. At long last, Abu Bakr could stand no more and spoke to ‘Urwa in a hostile manner, saying, “Be careful, ‘Urwa, these men here belong to the Messenger of Allah , none of us has any self- interest left within. As you have failed to grasp this, you cannot see that the power of faith follows the pursuit of truth.”
‘Urwa was dumbfounded by these words. Who was the speaker, he wondered, and looking around, he recognized Abu Bakr. He then said to him, “I would reply to this, oh Abu Bakr, but as I remember the good I have seen from you in the past, I will desist.” With that he turned once more and addressed the Holy Prophet . When he paused in his speech, he reached over in the manner of the Arabs to stroke the Prophet’s beard, in an overly familiar fashion. Aware that this act signified a lack of respectful remove, Mughira bin Shu’ba al-Thaqafi who attended to the Holy Prophet cried out in an state of eagerness inspired by love, “Beware, oh ‘Urwa! Take your hand away from the face of the Messenger of Allah before you lose it!” Mughira spoke these harsh words even though ‘Urwa was his maternal uncle.
‘Urwa looked about to see who was insulting him in this way, and when he recognized his brother’s child, he was dumbfounded and thought to himself, “So the love this Messenger of Allah inspires in his followers knows not the ties of blood nor does it bow before force.” This was indeed the case; these souls fluttered about the Holy Prophet , fitted with the wings of the attestation of Eternal Unity and the Divine Sending of the Holy Prophet , like moths around the lamp. If as much as a single hair fell from the head of the Beloved of Allah , they would dive to pick up this hair and it was more precious to them than all the riches of the world. ‘Urwa realized this very clearly now, and he also understood, that there was no way to extinguish the blaze that had been ignited
on Mount Hira when Muhammad had taken up the cause of “La ilaha illAllah” single-handedly.
Then the Heavenly Prophet began to speak, “Know that we have come only to perform the rites of our pilgrimage. We are willing to conclude a ceasefire with the Quraysh. But if they insist on making trouble, we will be forced to use our arms and we shall fight to the very end.”
‘Urwa returned to Mecca and explained all he had seen and heard to the Quraysh. He said, “I have seen the palaces of Khosroes, I have been at the court of the Emperor of Byzantium and at the royal residence of the Negus. I have seen and spoken to a great many high and mighty kings in my time. But, by God, never have I seen a king among his people like Muhammad among his companions. When Muhammad prepares to speak, a silence settles on the assembly, a hush befalls both Heaven and earth as if they were straining to hear his words. Not one of them even lifts his gaze from the ground. It will not be easy to do away with this band, for they will never abandon him for any reason. Therefore, we must tread the path of concession and reconciliation.”
The chief of the Ahabish, Hulays who had followed this discussion from its outset was very intrigued by all this. He decided to go and see for himself, so he hastened to the Muslim camp. There he beheld a great many camels being prepared for the sacrifice, decorated in festive ribbons and colorful ornaments. The Sahaba were reciting “Labbayk” in loud, ringing voices, which means “Command us, oh Lord, we are at your beck and call.” (Labbayk Allahumma labbayk, la sharika laka labbayk.)
The leader of the Ahabish was astounded by this display of pious reverence and sincere devotion by the Prophet’s followers. He immediately went to the Quraysh and told them, “If you are counting on us to support you against the Muslims of Muhammad , forget it. How can you think of preventing a group of pilgrims from visiting the House of Allah? Indeed, you are our allies, but in this matter, count us out. Surely the Arab tribes will not approve of your blocking these pilgrims from their visit to the Holy House.”
The Quraysh thought about what he had said and in the end they were forced to admit that they had to agree to a truce. They sent Suhayl bin ‘Amr who was a well-spoken and eloquent man as a go-between to the Messenger of Allah . Suhayl was one of the fiery orators of the Quraysh. When he met with the Permanent Pride of All Mankind, he said to him, “Oh Muhammad ! If you would accept what the Quraysh are suggesting, we will make peace with you.
Our first stipulation is this: you may enter Mecca this year, but not to make Tawaf. You will return to Madinah without having made Tawaf for this reason: if you were to complete your visit of the Holy House this year, we would have forfeited all honor and dignity. The Arab tribesmen would assume that Muhammad and his companions entered Mecca by force and defeated the mighty Quraysh. You may return next year to make your Tawaf.”
After they had discussed all these points in detail, the Holy Prophet accepted the postponement of their pilgrimage until the following year. He then ordered Ali to write down the treaty. Then Ali - who was ever close to the Prophet , who enjoyed his complete confidence - made to write down the contract. He began by writing the momentous words, which are pronounced at the outset of every undertaking to ensure its success: Bismillahir-Rahmanir-Rahim. Suhayl, however objected to this formula, and insisted that he should write the words ‘Bismika Allahumma’ (In Thy Name, oh God), deeming the treaty to be deficient if this phrase were not employed. Though some of the companions demurred, the Holy Prophet ordered Ali to write “Bismika Allahumma.”
After these words, he continued to write: “Muhammad, the Prophet of Allah agrees to the terms of the truce” but Suhayl raised objections. “If we had accepted you as ‘Rasulullah’,” he said, “there would have been no fighting, nor would it this truce have been necessary. There would be no cause for contention between us, nor would we have barred you from visiting the Holy House.” Thereupon, the Holy Prophet changed the wording of the text and ordered Ali to write ‘Muhammad ibn Abdullah’. At this, the Companions were very distressed and trembled with rage. But Muhammad himself never lost his solemnity and composure and said, “Oh Ali, cross out what you have written and write instead ‘Muhammad ibn Abdullah’. For their denial of my prophethood changes nothing at all, I am indeed Rasulullah, the Messenger of Allah Almighty. His confirmation is all that matters; His acceptance suffices me.”
For Allah declares in His Glorious Quran, which will remain fresh and alive until the end of time and contains all that is needful for the whole Muslim community:
It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion, though the unbelievers may be averse.
(Repentance, 33)
With this Divine Appellation ‘Muhammad ar-Rasulullah,’ He Almighty affirmed
His Beloved Prophet , saying to him, “My Beloved, I have equipped you with Divine inspiration.”
Therefore, the Prophet in whom were manifested the qualities of this verse of glory said to Ali, “No harm, oh Ali! Cross it out and write ‘ibn Abdullah’.” Ali who up to this time had not once opposed the wish or will of the Holy Prophet , and who had not once hesitated to fulfill the slightest indication of any wish he expressed, this great Imam now paused. His hand refused to erase the words he had written, “Muhammad ar-Rasulullah.” Tears burning in his eyes, he said, “Oh my Prophet , I cannot erase these words.” Upon this the Holy Prophet said to him, “Know, oh Ali, that one day a similar thing will happen to you.” This referred to an event in the future.
Through miraculous vision, the Holy Prophet informed of Ali’s actions after the Battle of Siffin: When Ali was signing an agreement of truce with the governor of Sham, Mu’awiya, the latter in his rebelliousness objected to the use of the term ‘Amir-al-Mu’minin’, the Commander of the Faithful, saying, “Were I to accept you as Commander of the Faithful, I would be your follower and this fighting would not have taken place. Therefore, cross out this title ‘Amir-al- Mu’minin’, and simply write ‘Ali ibn Abi Talib’.”
Of this event the Holy Prophet informed Ali many years before it took place by means of prophetic vision. When the time came and Ali saw confirmed the Prophet’s vision and his words to him at Hudaybiyah, he said, “You have spoken truly, oh Rasulullah,” and he crossed out the term ‘Commander of the Faithful’ and simply wrote, ‘Ali ibn Abi Talib’.
Oh Seeker of the Truth! The mention of this great Imam who never once hesitated or wavered at any request the Holy Prophet made of him, brings to mind another story, precisely illustrating this point, which we commend to the worthy reader’s regard.
One day in Ramadan, the Holy Prophet pointed to a melon atop a high shelf and asked the Companions assembled in his blessed presence to kindly cut it up for him, as he was much in the mood of eating a melon. Each one he asked replied, “Oh Rasulullah , perhaps you have forgotten that we are fasting today.” At last Ali chanced to stop by and the Prophet said to him, “Oh Ali, I have an appetite for this melon, won’t you cut it up for us so we may eat it?” Ali immediately rose to get the melon from the shelf and began to cut it up. The Companions present at the time said to him, “Oh Ali, you must have forgotten that it is Ramadan.” Ali, the mirror of the Holy Prophet , the gate to the citadel
of wisdom replied, “It is from his Holiness that I learned about the fast of Ramadan; if he says, ‘Eat!’ I eat, and if he says, ‘Fast!’ I fast. That is all.”
The Holy Prophet , Imam of all Prophets, then smiled and said to the Companions, “We shall all eat of it, for just now the angel Jibra’il has come to tell me that today is the ‘Id of Ramadan. But take heed, all of you, and try to be a bit like Ali.”
Only once did Ali oppose the Holy Prophet , saying, “I will not cross out the words I have written, Muhammad Rasulullah.” Therefore the Holy Prophet said, “Give it to me, I will write it myself.” With his own blessed hand, he crossed out these words in the contract and wrote in their stead, ‘Muhammad ibn Abdullah’. Later this incident gave rise to some dispute. Some people asked, “How could the Prophet who was purportedly unlettered, and unversed in the art of reading or writing, how could he have written his name with his own hand?” This is a very crude and base way of thinking. It is true that the Holy Prophet did not read or write books as we do, but if he wished to do so, he was able to read or write whatever he wished. Nothing is more inappropriate than to look for the Prophet’s ‘school teacher’ for the Prophet was called ‘unlettered’ (ummi) because in reality he is the mother (umm) of all knowledge. Otherwise, how could he have left behind such an ocean of knowledge, since he had no formal schooling?
It is actually more than futile to speak of his miraculous deeds to a person who does not regard the mere existence of the Prophet Muhammad as a miracle. Allah is the teacher of all prophets. The Holy Prophet Muhammad was taught by Allah Almighty. The first Scripture He created were the Preserved Tablets; the last was the book containing Eternal Knowledge, the Ultimate Word that took the shape of Mercy. The Holy Prophet , the Canon of Truth, should he need to read or write in the sense that you understand? But even for those who cannot comprehend the real inner meaning of the Prophet’s existence, those who only view his outward form, there is no need to engage in dispute concerning the ability of the Holy Prophet to write his name and patronymic. For even an ignorant simpleton can learn to write his own name by imitation. To proceed in our story: The ceasefire was designed to last for ten years, thus it was written down. The conditions of this treaty were very hard, and outwardly, it looked as if the Muslims were at a disadvantage.
These were the articles of the treaty:
1.For the afore-mentioned reasons the followers of Muhammad shall this year
turn back without having made Tawaf of the Kaba.
2.They may return to Mecca in the following year to make their visit, but they may stay no longer than three days and the Quraysh will leave the town for the duration of their visit.
3.The Muslims will not enter the town with their weapons and war gear at the ready, but will leave their swords in their scabbards.
4. Whoever comes to the Muslims from the Quraysh without leave will be returned to the Quraysh. However, any Muslims coming to the Quraysh will be surrendered to Quraysh. Should a Muslim come to Mecca, he will not be returned to the Muslims. The followers of Muhammad are not to have any contact with any believers who might be living in Mecca. However, if any of the emigrants to Madinah wish to remain in Mecca, there will be no interference, they will be left in peace.
5.All tribes other than Quraysh will be left to choose for themselves. If they wish, they may enter into a pact of safety with Muhammad , or if they wish, they may conclude such an agreement with the Quraysh.
The Companions of the Holy Prophet thought all the conditions of this treaty were exceedingly harsh. In particular, they found it very hard to accept that anyone coming to the Quraysh from Muhammad’s side was not to be returned, whereas anyone coming from the Quraysh to Muhammad , and be he a Muslim, must be returned to the Quraysh. With ‘Umar as their spokesman, they asked the Holy Prophet how he could possibly accept such a treaty, how he could consider delivering a Muslim into the hands of the idolaters? They maintained that he ought to reject this one condition at the very least, and if necessary cancel the whole agreement. But Suhayl vehemently insisted on this clause, saying that their refusal to accept it would invalidate the whole contract.
In the end, the Holy Prophet smiled and said, “Oh ‘Umar, assuming one of them came to us as a Muslim, and we returned him to them; in that case the blood wit for the injustice and mistreatment he suffered at their hands would be paid by the Almighty. No greater blessing can be imagined for that person. As for those who would desert us and join the unbelievers, all connection with them would be severed in any case.”
All these points were w
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erred with one another, saying, “Let us make a petition to Muhammad . We’ll say that Thumama is obstructing the delivery of grain to us, and ask him to intercede for us in this matter.” So they made a petition to the Holy Prophet concerning their situation of need. This noble personality, who was not sent “but as a mercy to the worlds” extended his open-handed compassion even to the most hardened unbelievers, for he replied to them, “Alright, I will ask Thumama to comply with your request.”
Those who had just recently entered the fold of Islam were greatly astonished by his reply. The Holy Prophet then turned to them and answered the unvoiced questions in their hearts, “There exists not a single particle without Allah,” he told them, “and they too are a manifestation of the Divine Name. It is because
they do not know me that they have become my enemies. It befits the station of man to help those who bear him enmity and not to exact revenge. You, through the Lord’s preferential treatment, have attained to guidance, while they are touched by the emanation of the Divine Name ‘al-Mudill’, He who leads astray.”
Another example of the Holy Prophet’s generous compassion was his forgiveness towards the slayer of his beloved uncle Hamza, the lion of Islam. There was also the instance of the woman who tried to assassinate the Prophet himself through poison. Muhammad forgave her, too, even as he lay on his deathbed, on the verge of his transition into the World of Divine Splendor when he spoke, “At this very moment I feel the pangs of the poisoned food given to me by that woman.” She also was forgiven.
Then again, when Abu Jahl’s son Ikrima who had performed indescribable acts of brutality towards Islam, came to his senses and became Muslim, he came before the Holy Prophet . All the Sahaba saw the misdeeds of both, father and son, pass before their mind’s eye and they went pale and tense, trembling with suppressed rage. “Look at this fellow,” they began to mutter among themselves, “after all that he has done, he has the nerve to present himself to the Presence of the Holy Prophet .” The Holy Prophet was aware of their words, and assuming they would sooner or later say hurtful words to Ikrima, he in his unselfish benevolence exhorted them, “Whoever has any love for me, let him refrain from saying one word to Ikrima about his father!” In this manner he forestalled any comment.
When the Holy Prophet sent his commanders out on a campaign, he would give them the following orders: “While you are punishing those who have wronged you, do not touch those who stayed in their houses and performed no hostile actions against you; respect the defenseless state of the women, take particular care with those of them who are nursing young children; do not touch the ailing, take away none of their food or drink; do no damage to their buildings and do not touch their trees.”
In view of this, every person of culture and conscience, whether he be Muslim or not, should respectfully acknowledge the sweeping generosity of the Best of Mankind, Muhammad . Then they will not find the punishment dealt to the Bani Qurayza excessively harsh. For they had not only fought against the Holy Prophet , but they had endangered the very destiny of Islam itself, in that they collated their forces with those of the enemy of God, attacked the safe shelter where the pure wives of the Prophet were guarded and did all they could to endanger their safety. As if that wasn’t enough, they took to themselves Huyayy
bin Akhtab who had been one of the instigators of the War of the Confederates and one of the intriguing villains banished by the Muslims. Him they had befriended, aided and abetted, and inciting all the tribes of Arabia to rise up against Islam. Likewise, they supported the Arabs attachment to idolatry.
Therefore, the Eternal Lord sent the Holy Prophet to punish the Bani Qurayza. There is no other way; when the Divine Will comes to pass, the wrongdoer can do aught but cry, “Woe!”
Let us now ask of those who would rally against the Prophet Muhammad’s actions, while concealing the reality of this issue: In our own day and age, what consequences would a group of people suffer who engaged in such disruptive activities leading to similarly widespread social unrest? How would they be restrained and dealt with nowadays?
Also it must be understood that this punishment was the punishment of Allah. For when Huyayy ibn Akhtab was being brought to Khaybar, he had pledged not to stand against the Prophet , and Allah was his witness. Now he suffered the consequences of this pledge. Therefore, the Holy Prophet said, “Oh people, there can be no objection to the Command of Allah. It is a Divine Judgment, a Conclusion of Heavenly Authority. It is a penalty from the Almighty.”
In all, two hundred and fifty people of the Bani Qurayza were executed. Among them was only a single woman, the one who had killed Haddash of the Ansar.
The Reconciliation at al-Hudaybiyah: How the Swords were Returned to their Sheaths and Minds were Conquered Instead
Al-Hudaybiyah was the name of a well that lay one mile’s distance from Mecca, and the settlement near the well bore the same name. A most important treaty between the Muslims and the Quraysh was signed here, which is known as the Reconciliation of Hudaybiyah. Outwardly, it might have looked like defeat and surrender for the Muslims, but in reality this reconciliation was a clear triumph, which won over hearts and minds, a remarkable success, and far-reaching victory for the Muslims.
The Muslims were emigrants from their original hometown of Mecca and they were always homesick and longing for the place of their earlier years. Moreover, the Kaba was not the property of the Quraysh, but belonged to the whole Arab nation; the Quraysh were only the guardians and caretakers. Even an enemy, who came to town with the intention of performing a pilgrimage to this holy site, was permitted entry. The Muslims were now eager to perform the pilgrimage to
the site where Prophet Ibrahim had erected a temple on command of the Lord. The Prophet Muhammad’s mission involved bringing back to life the religious faith and practices of his ancestor and prophetic predecessor Khalil Ibrahim. The Kaba was the Qibla, that is to say the Lodging of the Divine. Allah Almighty, who is beyond all direction of time and space, commanded the entire Creation of dependent Beings to turn towards this Qibla and to make supplication to Him Almighty.
Although the Holy Prophet was a great exception in that he, on account of his spiritual nobility, had never veered from the revealed religion of Ibrahim, most of the Arabs had turned into pagans. Despite this, the Arabs all held the Kaba in great esteem, and during the designated months came streaming towards Mecca to perform their pilgrimage. All warfare was prohibited, during the holy months (Ashhur-al-Haram). The same tribesmen, who thirsted for each other’s blood, then refrained from fighting and united around the Kaba. This was well known to the Muslims, who were in their rights to say, “Although the visit to the House of the Lord is our ancient right, we have never yet performed the pilgrimage. For six long years we have been deprived.”
The Hajj being one of the five pillars of Islam, the Holy Prophet at last decided to go to Mecca to visit the Holy House. He informed his Companions and they prepared and donned the Ihram, the pilgrims’ garb, in order to perform ‘Umra, (the lesser pilgrimage), and selected the camels for the sacrifice. The Prophet told his Sahaba not to go outfitted for war, so that the Quraysh might know they were coming with peaceful intentions and only to take with them their swords to protect them on the journey. Some of the Ansar also begged for permission to come along and the Prophet granted it to them. Altogether with Muhajirin and Ansar, 1500 Muslims set out for Mecca.
When they had reached Dhul-Hulayfa, the Prophet told them to separate the camels intended for the sacrifice. He also sent a man of the Khuza’a ahead to the Quraysh who was not known to them as a Muslim to learn of their reaction to the approaching Muslims. This man of Khuza’a whose name was Khirash bin Umayya came as far as Asfal (a quarter of Mecca). He went around among the people, listening to their conversations and opinions on the Muslims’ approach, seeking to learn whether they would agree to their entering the town, or not. He found that they were unanimously against the Muslims and intent on going against them by force. They would not permit them to come near the Kaba. He also learned that an armed band of Quraysh had encamped at Dhu Tuwa, and that one of their foremost commanders, Khalid ibn-al-Walid was with them. He,
along with Abu Jahl’s son Ikrima had each come with an armed battalion and advanced as far as Kura'ul- Ghamim which lies between Rabi’ and Hajfar, about eight miles from where the Muslims had halted.
Khirash bin Umayya of the Bani Khuza’a had barely escaped from the hands of the Quraysh. Had it not been for Hulays bin ‘Alqama, who was the chief of the Ahabish, and had a reputation for being a fierce warrior, he would not have escaped alive. He brought to the Holy Prophet all he had learned of the movements of the Arabs in that area. The Prophet then said to his Companions, “Since Khalid ibn al-Walid has already reached Kura'ul Ghamim, we shall change our course and pass on further to the right.”
When the commander of the Quraysh cavalry, Khalid ibn al-Walid saw the dust arising from the Muslims’ horses, he instantly spurred his horse and sprinted back to Mecca to inform the Quraysh. “The Muslims have reached Ghamim by way of the pass of al-Murar,” he told them.
The Holy Prophet was riding his camel Qaswa. When he had reached the pass, the camel knelt and nothing would move her to continue on her way. The Companions thought the animal had tired of the journey, but the Holy Prophet said, “No, it is not because she is tired that Qaswa has stopped in her tracks. That is not her nature. The One who restrained the elephant from entering Mecca has kept Qaswa back as well.”
The Prophet considered it inappropriate to enter the holy city of Mecca in a martial manner. All the more so, as by virtue of his prophetic vision he foresaw many Quraysh soon entering the fold of Islam. The news Khirash had brought them forced the Muslims to gird their swords, but the Prophet Muhammad said, “Leave your swords in their sheaths, I will win over their hearts and minds.” And he turned to ‘Umar, saying to him, “Will you go to them and explain that we haven’t come with the intention to make war but for the purpose of peace?”
To this ‘Umar replied, “Oh my Prophet ! My life and soul belong to you, there is nothing I wish for myself, but that my soul would continue in your service a while longer. My hope is not to depart from this life before having completed my service to you. The leaders of the Quraysh know of my violent anger against them. Therefore, they will very probably seek to avail themselves of this opportunity to murder me. Moreover, I have no close clansmen in Mecca whose protection I could claim. Perhaps you might send ‘Uthman ibn ‘Affan instead? His tribe is strongly represented in Mecca, and many of his relatives live there.
However, if you command me to go, so be it. I will set out this very instant.”
The Prophet replied, “Yes, what you say is more suitable,” and turning to ‘Uthman bin ‘Affan, he said, “Rise, ‘Uthman, and go to the Quraysh. Tell them in engaging words that we have not come for war. Go also and find our brothers in Mecca who are forced to conceal their Islam. Give them our Salams and comfort to their hearts.”
When ‘Uthman approached Mecca, the chiefs of the Quraysh were pleased and received him well. They offered him to go round the Holy House and to make Tawaf. But he declined, saying, “As long as the Imam of the Prophets cannot perform Tawaf, I too will not perform it.” Hearing this, they detained ‘Uthman.
The Muslims meanwhile had reached the well of al-Hudaybiyah, and the Prophet ordered them to encamp at this place. They drew water from the well once only, then it went dry. Here the Prophet manifested another miracle and made the water of the place well up again, so that no one suffered any thirst. The tribe of Khuza’a, which lived in this area had not yet accepted Islam, but the tribesmen inclined towards Muhammad and were allies of the Muslims. They informed the Muslims of the situation in Mecca and the movements of the Quraysh. When Budayl ibn Waraqa heard of the Blessed Prophet’s presence at Hudaybiyah, he came with a deputation of his people to visit him.
He too told of the Quraysh’s intention to block the Prophet’s progress into Mecca. The Holy Prophet sent Budayl into Mecca to tell the Quraysh that the Muslims had only come to perform a pilgrimage, and to venerate the Holy House, intending to return to Madinah as soon as they had completed their ‘Umra. But when Ikrima and his band of ruffians heard his request, they rejected it straightaway, saying, “Don’t speak to us of Muhammad!” ‘Urwa bin Mas’ud al-Thaqafi however said, “This one time, let us hear what he has to say. If it suits us we can agree, if it doesn’t, we can always turn him down.” Harith ibn Hisham and Safwan ibn Umayya agreed and said, “Speak then, if you must.” Budayl told them all the words the Holy Prophet had spoken, and they listened attentively. At last ‘Urwa rose and addressed the Quraysh, asking them, “What do you think of me? Do you trust in me? Am I not as your father, and are you not as my children?” The Quraysh answered, “We trust you in every respect.” “In that case,” he said, “I see it fit to accept Muhammad’s offer. I find his suggestion agreeable. Therefore I will go to him at once and speak to him about this matter between you.”
The Quraysh agreed to ‘Urwa’s going to speak to Muhammad . When he came
into the presence of the Messenger of Allah , he explained that he had come on behalf of the Quraysh and began to speak, “Oh Muhammad ! Know that the Quraysh are fully prepared and expecting you. All the Bedouin tribes here are under the sway of the Quraysh. You will understand that your hastily put together troop here is as nothing compared to the strength of the fully equipped force awaiting you. Apart from that, let us assume for a moment that you would vanquish the Quraysh: you would have then destroyed your own people – a wrong unheard of in the history of mankind! Similarly, if the force gathered around the Quraysh were to be set in motion, it would crush you and those with you like specks of dust.”
Thus ‘Urwa spoke biting words to the gathering of Sahaba whose hearts were bound to the Holy Prophet in utter sincerity. At long last, Abu Bakr could stand no more and spoke to ‘Urwa in a hostile manner, saying, “Be careful, ‘Urwa, these men here belong to the Messenger of Allah , none of us has any self- interest left within. As you have failed to grasp this, you cannot see that the power of faith follows the pursuit of truth.”
‘Urwa was dumbfounded by these words. Who was the speaker, he wondered, and looking around, he recognized Abu Bakr. He then said to him, “I would reply to this, oh Abu Bakr, but as I remember the good I have seen from you in the past, I will desist.” With that he turned once more and addressed the Holy Prophet . When he paused in his speech, he reached over in the manner of the Arabs to stroke the Prophet’s beard, in an overly familiar fashion. Aware that this act signified a lack of respectful remove, Mughira bin Shu’ba al-Thaqafi who attended to the Holy Prophet cried out in an state of eagerness inspired by love, “Beware, oh ‘Urwa! Take your hand away from the face of the Messenger of Allah before you lose it!” Mughira spoke these harsh words even though ‘Urwa was his maternal uncle.
‘Urwa looked about to see who was insulting him in this way, and when he recognized his brother’s child, he was dumbfounded and thought to himself, “So the love this Messenger of Allah inspires in his followers knows not the ties of blood nor does it bow before force.” This was indeed the case; these souls fluttered about the Holy Prophet , fitted with the wings of the attestation of Eternal Unity and the Divine Sending of the Holy Prophet , like moths around the lamp. If as much as a single hair fell from the head of the Beloved of Allah , they would dive to pick up this hair and it was more precious to them than all the riches of the world. ‘Urwa realized this very clearly now, and he also understood, that there was no way to extinguish the blaze that had been ignited
on Mount Hira when Muhammad had taken up the cause of “La ilaha illAllah” single-handedly.
Then the Heavenly Prophet began to speak, “Know that we have come only to perform the rites of our pilgrimage. We are willing to conclude a ceasefire with the Quraysh. But if they insist on making trouble, we will be forced to use our arms and we shall fight to the very end.”
‘Urwa returned to Mecca and explained all he had seen and heard to the Quraysh. He said, “I have seen the palaces of Khosroes, I have been at the court of the Emperor of Byzantium and at the royal residence of the Negus. I have seen and spoken to a great many high and mighty kings in my time. But, by God, never have I seen a king among his people like Muhammad among his companions. When Muhammad prepares to speak, a silence settles on the assembly, a hush befalls both Heaven and earth as if they were straining to hear his words. Not one of them even lifts his gaze from the ground. It will not be easy to do away with this band, for they will never abandon him for any reason. Therefore, we must tread the path of concession and reconciliation.”
The chief of the Ahabish, Hulays who had followed this discussion from its outset was very intrigued by all this. He decided to go and see for himself, so he hastened to the Muslim camp. There he beheld a great many camels being prepared for the sacrifice, decorated in festive ribbons and colorful ornaments. The Sahaba were reciting “Labbayk” in loud, ringing voices, which means “Command us, oh Lord, we are at your beck and call.” (Labbayk Allahumma labbayk, la sharika laka labbayk.)
The leader of the Ahabish was astounded by this display of pious reverence and sincere devotion by the Prophet’s followers. He immediately went to the Quraysh and told them, “If you are counting on us to support you against the Muslims of Muhammad , forget it. How can you think of preventing a group of pilgrims from visiting the House of Allah? Indeed, you are our allies, but in this matter, count us out. Surely the Arab tribes will not approve of your blocking these pilgrims from their visit to the Holy House.”
The Quraysh thought about what he had said and in the end they were forced to admit that they had to agree to a truce. They sent Suhayl bin ‘Amr who was a well-spoken and eloquent man as a go-between to the Messenger of Allah . Suhayl was one of the fiery orators of the Quraysh. When he met with the Permanent Pride of All Mankind, he said to him, “Oh Muhammad ! If you would accept what the Quraysh are suggesting, we will make peace with you.
Our first stipulation is this: you may enter Mecca this year, but not to make Tawaf. You will return to Madinah without having made Tawaf for this reason: if you were to complete your visit of the Holy House this year, we would have forfeited all honor and dignity. The Arab tribesmen would assume that Muhammad and his companions entered Mecca by force and defeated the mighty Quraysh. You may return next year to make your Tawaf.”
After they had discussed all these points in detail, the Holy Prophet accepted the postponement of their pilgrimage until the following year. He then ordered Ali to write down the treaty. Then Ali - who was ever close to the Prophet , who enjoyed his complete confidence - made to write down the contract. He began by writing the momentous words, which are pronounced at the outset of every undertaking to ensure its success: Bismillahir-Rahmanir-Rahim. Suhayl, however objected to this formula, and insisted that he should write the words ‘Bismika Allahumma’ (In Thy Name, oh God), deeming the treaty to be deficient if this phrase were not employed. Though some of the companions demurred, the Holy Prophet ordered Ali to write “Bismika Allahumma.”
After these words, he continued to write: “Muhammad, the Prophet of Allah agrees to the terms of the truce” but Suhayl raised objections. “If we had accepted you as ‘Rasulullah’,” he said, “there would have been no fighting, nor would it this truce have been necessary. There would be no cause for contention between us, nor would we have barred you from visiting the Holy House.” Thereupon, the Holy Prophet changed the wording of the text and ordered Ali to write ‘Muhammad ibn Abdullah’. At this, the Companions were very distressed and trembled with rage. But Muhammad himself never lost his solemnity and composure and said, “Oh Ali, cross out what you have written and write instead ‘Muhammad ibn Abdullah’. For their denial of my prophethood changes nothing at all, I am indeed Rasulullah, the Messenger of Allah Almighty. His confirmation is all that matters; His acceptance suffices me.”
For Allah declares in His Glorious Quran, which will remain fresh and alive until the end of time and contains all that is needful for the whole Muslim community:
It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion, though the unbelievers may be averse.
(Repentance, 33)
With this Divine Appellation ‘Muhammad ar-Rasulullah,’ He Almighty affirmed
His Beloved Prophet , saying to him, “My Beloved, I have equipped you with Divine inspiration.”
Therefore, the Prophet in whom were manifested the qualities of this verse of glory said to Ali, “No harm, oh Ali! Cross it out and write ‘ibn Abdullah’.” Ali who up to this time had not once opposed the wish or will of the Holy Prophet , and who had not once hesitated to fulfill the slightest indication of any wish he expressed, this great Imam now paused. His hand refused to erase the words he had written, “Muhammad ar-Rasulullah.” Tears burning in his eyes, he said, “Oh my Prophet , I cannot erase these words.” Upon this the Holy Prophet said to him, “Know, oh Ali, that one day a similar thing will happen to you.” This referred to an event in the future.
Through miraculous vision, the Holy Prophet informed of Ali’s actions after the Battle of Siffin: When Ali was signing an agreement of truce with the governor of Sham, Mu’awiya, the latter in his rebelliousness objected to the use of the term ‘Amir-al-Mu’minin’, the Commander of the Faithful, saying, “Were I to accept you as Commander of the Faithful, I would be your follower and this fighting would not have taken place. Therefore, cross out this title ‘Amir-al- Mu’minin’, and simply write ‘Ali ibn Abi Talib’.”
Of this event the Holy Prophet informed Ali many years before it took place by means of prophetic vision. When the time came and Ali saw confirmed the Prophet’s vision and his words to him at Hudaybiyah, he said, “You have spoken truly, oh Rasulullah,” and he crossed out the term ‘Commander of the Faithful’ and simply wrote, ‘Ali ibn Abi Talib’.
Oh Seeker of the Truth! The mention of this great Imam who never once hesitated or wavered at any request the Holy Prophet made of him, brings to mind another story, precisely illustrating this point, which we commend to the worthy reader’s regard.
One day in Ramadan, the Holy Prophet pointed to a melon atop a high shelf and asked the Companions assembled in his blessed presence to kindly cut it up for him, as he was much in the mood of eating a melon. Each one he asked replied, “Oh Rasulullah , perhaps you have forgotten that we are fasting today.” At last Ali chanced to stop by and the Prophet said to him, “Oh Ali, I have an appetite for this melon, won’t you cut it up for us so we may eat it?” Ali immediately rose to get the melon from the shelf and began to cut it up. The Companions present at the time said to him, “Oh Ali, you must have forgotten that it is Ramadan.” Ali, the mirror of the Holy Prophet , the gate to the citadel
of wisdom replied, “It is from his Holiness that I learned about the fast of Ramadan; if he says, ‘Eat!’ I eat, and if he says, ‘Fast!’ I fast. That is all.”
The Holy Prophet , Imam of all Prophets, then smiled and said to the Companions, “We shall all eat of it, for just now the angel Jibra’il has come to tell me that today is the ‘Id of Ramadan. But take heed, all of you, and try to be a bit like Ali.”
Only once did Ali oppose the Holy Prophet , saying, “I will not cross out the words I have written, Muhammad Rasulullah.” Therefore the Holy Prophet said, “Give it to me, I will write it myself.” With his own blessed hand, he crossed out these words in the contract and wrote in their stead, ‘Muhammad ibn Abdullah’. Later this incident gave rise to some dispute. Some people asked, “How could the Prophet who was purportedly unlettered, and unversed in the art of reading or writing, how could he have written his name with his own hand?” This is a very crude and base way of thinking. It is true that the Holy Prophet did not read or write books as we do, but if he wished to do so, he was able to read or write whatever he wished. Nothing is more inappropriate than to look for the Prophet’s ‘school teacher’ for the Prophet was called ‘unlettered’ (ummi) because in reality he is the mother (umm) of all knowledge. Otherwise, how could he have left behind such an ocean of knowledge, since he had no formal schooling?
It is actually more than futile to speak of his miraculous deeds to a person who does not regard the mere existence of the Prophet Muhammad as a miracle. Allah is the teacher of all prophets. The Holy Prophet Muhammad was taught by Allah Almighty. The first Scripture He created were the Preserved Tablets; the last was the book containing Eternal Knowledge, the Ultimate Word that took the shape of Mercy. The Holy Prophet , the Canon of Truth, should he need to read or write in the sense that you understand? But even for those who cannot comprehend the real inner meaning of the Prophet’s existence, those who only view his outward form, there is no need to engage in dispute concerning the ability of the Holy Prophet to write his name and patronymic. For even an ignorant simpleton can learn to write his own name by imitation. To proceed in our story: The ceasefire was designed to last for ten years, thus it was written down. The conditions of this treaty were very hard, and outwardly, it looked as if the Muslims were at a disadvantage.
These were the articles of the treaty:
1.For the afore-mentioned reasons the followers of Muhammad shall this year
turn back without having made Tawaf of the Kaba.
2.They may return to Mecca in the following year to make their visit, but they may stay no longer than three days and the Quraysh will leave the town for the duration of their visit.
3.The Muslims will not enter the town with their weapons and war gear at the ready, but will leave their swords in their scabbards.
4. Whoever comes to the Muslims from the Quraysh without leave will be returned to the Quraysh. However, any Muslims coming to the Quraysh will be surrendered to Quraysh. Should a Muslim come to Mecca, he will not be returned to the Muslims. The followers of Muhammad are not to have any contact with any believers who might be living in Mecca. However, if any of the emigrants to Madinah wish to remain in Mecca, there will be no interference, they will be left in peace.
5.All tribes other than Quraysh will be left to choose for themselves. If they wish, they may enter into a pact of safety with Muhammad , or if they wish, they may conclude such an agreement with the Quraysh.
The Companions of the Holy Prophet thought all the conditions of this treaty were exceedingly harsh. In particular, they found it very hard to accept that anyone coming to the Quraysh from Muhammad’s side was not to be returned, whereas anyone coming from the Quraysh to Muhammad , and be he a Muslim, must be returned to the Quraysh. With ‘Umar as their spokesman, they asked the Holy Prophet how he could possibly accept such a treaty, how he could consider delivering a Muslim into the hands of the idolaters? They maintained that he ought to reject this one condition at the very least, and if necessary cancel the whole agreement. But Suhayl vehemently insisted on this clause, saying that their refusal to accept it would invalidate the whole contract.
In the end, the Holy Prophet smiled and said, “Oh ‘Umar, assuming one of them came to us as a Muslim, and we returned him to them; in that case the blood wit for the injustice and mistreatment he suffered at their hands would be paid by the Almighty. No greater blessing can be imagined for that person. As for those who would desert us and join the unbelievers, all connection with them would be severed in any case.”
All these points were w
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