MUHAMMAD SAW THE MESSENGER OF ISLAM (515 pages, 38/41)
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etter and both Jayfar and his brother ‘Abbad accepted Islam after some initial hesitation.
‘Amr ibn-al-’As was employed in the treasury. He collected the zakat from the wealthy of that region and gathered the jizya (poll tax, tribute) from the fire worshippers of the area.
Oh Traveler on the Way to Truth! Let it not be assumed that the jizya is intended as a punishment for those who decline to enter Islam. No! The jizya was instituted to provide the government with the means of upkeep for the country and a relief fund for the poor. Just as zakat is collected from every Muslim, so the jizya is imposed on every non-Muslim under Muslim rule, and it is not to exceed an amount that a man can gladly give without feeling pinched. Most of
what has been collected from people is then expended on public works in their own community and on general humanitarian projects.
Here is a vivid example of this: in the time of ‘Umar, the Muslims conquered the lands of Syria for Islam. An epidemic broke out in one province, and ‘Umar said to his commander-in-chief Abu ‘Ubayda, “Return all the jizya you have collected from the people within two days and move the army out of that area.” Abu ‘Ubayda complied with this order and was met with consternation by a people who had never before witnessed such an action on the part of their rulers and overlords. They asked him why he was returning their money to them after having collected it. The Muslims replied, “We did not collect this money from you as a tax, for the Muslims are not violent usurpers. We collected this money from you in order to improve conditions for you in your own land. Now an epidemic has broken out in your country and we are leaving. Why should we therefore take your money with us?”
On that day a hitherto unheard of thing happened: the Christians with their priests all gathered in their churches and prayed, “Oh Lord! Do not take away from us the armies of Islam, make not the Muslims depart from our lands!” Such is the greatness of Islamic civilization, and the character of the great leaders of Islam and followers of Muhammad’s teachings.
The Holy Prophet sent a letter to Jabala bin Ayham, who was representative at Balqa’ of the ruler of the Ghassan tribe, inviting him to Islam. Jabala immediately accepted Islam and submitted to the Prophet . He sent many gifts to the Prophet along with his letter of acceptance.
The Prophet also sent a letter to the chief of the tribe of Judham who were settled around Sham. This chief was Farwa bin ‘Amr, the same man who had previously been dispatched to the post of governor at Ma’an by the Byzantine Emperor. He, too, accepted Islam and submitted to the Prophet . When his tribe found out about it they flogged him to death.
That year there was a famine at Madinah and food was scarce and costly. The people went to the Holy Prophet and asked him to consider fixing food prices. He replied with the wisdom of the supreme teacher of minds, “Whatever you do, not this! It is very bad for the people. The only one to fix prices is Allah. After a few days, things will again take their accustomed course.”
Various Envoys Visit the Prophet
In this year, some of the leaders of the Bani Tamim came to Madinah and
brought with them some of the best and eloquent poets and singers of their people. Their purpose was to free their prisoners.
The poets challenged the Holy Prophet to a contest of poetry recital and came to the gate of his house. They addressed him, saying, “Oh Muhammad , come out and engage in a song contest with us, let us recite our poets of praise.” The Prophet came out and said to them, “I have been sent by the Lord of the Heavens to perfect the moral qualities; Allah is my witness and I am His witness, I have come to bring good tidings, to warn and to be His deputy. I am charged neither with bringing poetry, nor with composing laudatory verses. However, since you have come all this way, speak up and recite your verses. Surely there will be a Muslim among us who is able to reciprocate in your art.”
Thereupon the famous poet and reciter, ‘Utarid bin Hajib of the Bani Tamim who was known for his eloquence and word-power, stepped forth and began to sing the praises of his tribe in well-set and impressive verse. When he had finished, the Holy Prophet gave Thabit bin Qays of the Ansar permission to reply to the challenger. Thabit immediately rose and began to recite a piece that filled all souls with a sense of awe, concerning Allah’s Majesty and the Mission of His Holy Prophet .
Next, al-Zibriqan, one the most famous poets of the Bani Tamim rose and recited a laudatory poem. The Prophet requested Hasan bin Thabit (the Prophet’s most favored poet) to answer him. Hasan bin Thabit rose and began to intone a beautiful and deeply meaningful ode about the honor and dignity of faith in Islam. Hearing him sing these words, al- Aqra bin Habis who from pre-eternity was destined to embark on this way, ceased to conceal the truth and openly exclaimed, “The poetry of this noble person is incomparably superior to our own sort of poetry, and there is a special kind of sweetness in its tone. My friends, I declare my faith in Muhammad and his revelation,” and together with him his companions also entered the fold of Islam.
This shows that nobody could measure himself with the eloquence of the Quran. Had they been able to do it, they would not have resorted to arms. As it is clearly stated in the Divine Scripture:
Say, ‘Then bring you ten suras the like of it.’ (Hood, 13)
Say: ‘If men and Jinn banded together to produce the like of this Quran, they would never produce its like, not though they backed one another.’
(The Night Journey, 88)
But this they could not do, and the contest became an issue of honor and shame. Since they could not bring verses like unto the divinely revealed scripture, they resorted to force of arms. But they could not resist the Muslim forces, so again they tried to challenge through their speeches and poetry. The followers of Muhammad , however, showed themselves to be just as superior in this respect as they were on the battlefield.
Envoys came to Madinah from the Himyarite kings of Yemen to meet the Holy Prophet . These envoys were much more polite and sophisticated in their manner than the envoys that had come from the Bani Tamim. Because they were such distinguished personalities, they sang eulogies about the Prophet’s honor and glory. They learned the main principles of Islam and its foundation and returned to their country.
Twelve people from the tribe of ‘Uzra arrived, bringing the zakat that was due from their clansmen. They joyously joined the fold of Islam, saying, “Oh Rasulullah ! We are accustomed to doing trade with the Damascenes who are under the rule of the Byzantine Emperor Heraclius. Has anything come to you concerning him?” The Imam of Prophets replied, “I give you good tidings: Sham (Damascus) will be conquered for Islam in a short while, and Heraclius will hand it over and leave.”
Qasida-i-Burda: The Ode of the Mantle
The circumstances of the composition of this ode were as follows: Among the famous masters of eloquence of the Arabs there was a man named Zuhayr who composed many poems. Zuhayr had two sons, Bujayr and Ka’b who were also renowned as poets. Ka’b in particular was the rightful successor of his father, being just as fiery a poet as he. When the Holy Prophet had returned from Mecca to Madinah, Ka’b’s brother Bujayr came to Madinah and met the Prophet . He became totally enamored by this meeting and accepted Islam at his blessed hands.
His brother Ka’b, however, was less enthusiastic and reproached his brother for what he had done. “How could you abandon our father’s religion?” he reprimanded Bujayr, and set to writing a poem insulting the Holy Prophet in his person, and insulting even more the religion he had brought.
The Holy Prophet always forgave attacks on his own person, but he had no tolerance for attacks on Islam itself. Ka’b bin Zuhayr in writing this insulting
piece against the noble religion of Islam, angered the Prophet so that he ordered him to be punished. His brother Bujayr sent him a composition in verse full of advice and admonition. These verses stirred Ka’b and a spark was ignited in his chest. He could not remain in his place, he set out at once and proceeded to Madinah.
There he went straight to Abu Bakr as-Siddiq and entreated him to take him into the presence of the Prophet . Abu Bakr led him to the Prophet’s mosque and said, “Oh Rasulullah , here is a man who wants to give his oath of fealty to you!” Ka’b then kissed the hand of the Prophet and swore his oath of allegiance. He knelt down before the Holy Prophet in perfect poise and suggested the following, “Oh Rasulullah ! Do you accept that Ka’b bin Zuhayr repents of his past sins and rubs his face in the dust at the feet of your enlightened person?” The Holy Prophet answered, “So be it!” Ka’b then added, “Oh great and noble Prophet ! Oh you who are the Mercy of the Worlds! This Ka’b bin Zuhayr is none other than I myself!”
When the Ansar heard these words, they rose to their feet in alarm. “Permit us, oh Rasulullah , to mete out his punishment!” they said. But the Prophet replied, “Let it be. For he has repented, and Islam blots out the sins that went before it. Ka’b has now become a Muslim.” When Ka’b perceived the degree of compassion with which the Holy Prophet was endowed, he could not keep himself from composing some verses in praise of him. This ode is known as the Banat Suad. When the Prophet heard these verses recited, he grew exceedingly glad and began to whirl around. During his whirling, his cloak fell from his blessed shoulders. When the poem had been read and the recitation was over, the Holy Prophet draped this same cloak around the shoulders of Ka’b. Ka’b kept this cloak as long as he lived, and he cherished it more than anything else he possessed.
After Mu’awiya had become governor of Damascus, he knew very well how to exploit such things, and he offered Ka’b ten thousand dirhams for the cloak. But Ka’b declined and answered him, “The scent of the Holy Prophet wafts at me from this cloak. I prefer that no one should wear it but I.” He turned down Mu’awiya’s request. After Ka’b had died, Mu’awiya offered his heirs twenty thousand dirhams and thus bought the cloak off them. This is the cloak that was passed down from hand to hand, from predecessor to successor, along the long line of kings and sultans.
‘Adi bin Hatim had also become Muslim this year. The Prophet was much
inclined towards him on account of his extraordinary munificence and generosity. He was one of the great Sahaba. ‘Adi bin Hatim was the son of the famous Hatim al-Tayy.
After Ali had cleansed his father’s temple of idols, ‘Adi had fled to Damascus. Ali had returned to Madinah, and after sorting out affairs there, had returned with ‘Adi’s sister Safana as his prisoner. The Holy Prophet set Safana free and sent her to her brother. Safana’s heart had been touched by the light of prophethood and she felt attracted to Islam. When she came to her brother’s side, she spoke to him of right guidance and suggested to him that were he to behold Muhammad’s blessed face, all his sorrows and worries would fall away from him.
With a deep sigh she said, “Ah, that our dearest father had to leave this world before having seen this outstanding man, without beholding this great gift to mankind!” Something then awoke in ‘Adi’s heart, and taking his sister with him, he went to Madinah and came into the presence of the Holy Prophet . The Prophet welcomed him, saying, “Welcome to you, oh son of proverbial munificence!” And, turning to the Sahaba, he pronounced, “Because the open- handed, generous man shows such strong reliance on Allah Almighty, he will receive special gifts in the life to come.” At these words, the Sahaba became very joyful.
Oh Seeker after Truth! Let me relate to you something about Hatim al-Tayy, although it has no direct bearing on our story. Hatim al-Tayy was known for his extreme largesse, which was so great that whenever a man of his circle found himself in dire straits, he would refer to Hatim al-Tayy as the proverbial solver of all problems. “I will go to Hatim and ask him to give me what I need to bail me out,” he would say to himself.
Once a man who lived rather a great distance from Hatim’s dwelling place was sorely pressed from want of funds. For days he fretted and worried about this, while his situation steadily worsened, until one day his wife said to him, “Whatever we try to do to pull ourselves out of this trouble, it just gets worse. How long is this to go on? Why don’t you go now and speak to Hatim al-Tayy and ask him to help you for once.”
The poor man saddled his beast and, placing his entire hope on Hatim al-Tayy set out to find him. But when he came to the area where Hatim wielded his influence, he found that another man had taken over from him. Hatim himself had changed his robes and gone off to unknown parts. The needy man’s last
hopes were dashed and he fell into despair. He had no choice but to turn back without having accomplished anything, and so he did, in a state of utter dejection.
On his way back he had to stop somewhere for the night. He there encountered a vagrant of strange and wild appearance. They became acquainted, and the nomad’s attentive gaze observed the man’s oppressed state of mind and asked him, “Why are you in such a state of despair, what is your trouble?” The needy man began relating to him of his troubles, telling him that he had set his last hopes on Hatim al-Tayy, relying on the generosity and compassion he was known for. “But fate has shattered this my last hope, for I found not him, but in his place a brutal tyrant who has usurped his lands. I am now returning from there, a broken man with no recourse.”
Thereupon the dervish, who was in reality Hatim al-Tayy himself, rejoined, “Do not worry, for Allah will make all everything difficult easy and will right every wrong. Believe in your heart that from now on all your material worries have been taken from you.” The man was taken aback and said, “Are you jesting with me?” “Far from it,” replied the other, “know for certain that from this moment on all the worries weighing on your mind have been taken from you.” “But how?” “You will now take me and lead me to the tyrant who has usurped the lands of Hatim al-Tayy and he will remunerate you with much more than you ever expected.” “How strange! Who are you, and what will come of handing you over to that tyrant?” “He is searching for me and has promised a large reward to him who delivers me into his hands.” “But who are you?” asked the man in amazement. “I am he on whom you placed your hopes, whom you came to see in your extremity and of whom you expected support. I am Hatim al-Tayy.”
“Oh, oh,” said the man in need, “how can I do this deed? How can I endanger your life? For were I to deliver you to the tyrant who sits in your place, he would surely kill you.” “Let him do as he wills. Since you have placed your hopes on me, this is what I am able to do for you at this moment, even if the price of it should be my own head. Still this has to be, I insist on it. Let us not delay any longer.”
And so they both traveled back the road he had come. He handed Hatim al-Tayy over to the usurper who sat in his place, and he received in exchange the promised reward that was much greater than he had ever imagined.
Then the tyrant looked at the man who had brought him Hatim as his prisoner and said to him, “I have paid you the sum of the reward that I promised him who would bring Hatim to me, and I will not take it away from you; do not fear. But
there is something I wish to learn from you. Please explain this to me: You do not strike me as a man who has the strength or power to track down and capture the likes of Hatim al-Tayy. For I have sent out many able and skilled trackers to get a hold of him, and they all returned without him. Tell me how you did it, how you were able to catch such a man.”
Now the man spoke up and said, “Ah, the story was quite a different one, for in reality I did not apprehend him. I have fallen on very hard times and in the extremity of my need I could think of no other way to save myself but to turn to Hatim al-Tayy, who is known for his generosity from east to west. Thus, to plead for his intervention, I set out on my journey. But when I arrived here, I heard that you now occupied his place, and all my hopes were suddenly dashed. Hopeless and wretched, I journeyed homewards, when I encountered this person and told him of my woes. When he had heard of all my troubles, he sacrificed his own life in order to solve my problems, and this is the way we came before you.”
These words had such an effect upon the tyrant who had usurped Hatim’s throne that all the cruelty and hardness departed from his heart and was instead transformed into good and pure intention. The usurper repented and immediately reinstated Hatim al-Tayy in his original place.
The Battle of Tabuk
Tabuk was a well fourteen way stations’ distance from Madinah. The settlement, which lay between Madinah and Damascus, took its name from this watering place. The Battle of Tabuk took place in the ninth year of the Hijra and it was to be the last raid in the Holy Prophet’s lifetime.
After the Battle at Mu’ta, the Emperor of Byzantium, Heraclius, considered plans for an invasion of Arabia, and to this end he convened with Ghassani tribesmen who were Arabs converted to Christianity. Two other tribes joined their alliance, the Judham and Lakhm, and together with the Byzantine army, they constituted a mighty army.
Merchants bringing olive oil to Madinah brought news of these developments. It was even known that the Emperor had promised the soldiers in his army one year’s pay in advance if they joined in this campaign. The Christian Arabs appealed to Heraclius and convinced him that Muhammad had died and that the Muslims were suffering badly from famine and drought. These kinds of rumors were spread throughout the land.
The Holy Prophet for his part began to equip a large armed force and engage in
preparations for a new campaign. He sent out special agents to all quarters to mobilize fighters from Mecca and all the tribes. Those who were not so badly hit by the general famine were ordered to give all possible support to the army, and they contributed much in aid to the war effort. The wives of the Holy Prophet gave all their jewelry and Abu Bakr donated his entire fortune. ‘Uthman gave three hundred camel-loads of provisions and an abundant amount of gold. The Holy Prophet made special supplications for each of them.
Oh Traveler for the sake of Truth! Whenever the Holy Prophet embarked on the warpath, he made as if to go off in another direction. This was his honorable custom. But on this occasion, as it was extremely hot and there was a terrible drought all over the land and because the enemy was exceedingly powerful and the journey a long one, he informed the troops of his destination so that everyone could prepare himself accordingly.
The hypocrites who were not taking part in the campaign thought to dissuade those who were going along by cunning words and warnings. They would say, “How can you go out in this terrible heat, don’t go to join this campaign.” But the true friends of the Holy Prophet , the Noble Companions would say, “The heat of Hell (Jahannam) is worse than this.”
The head of the hypocrites, Abdullah bin Ubayy as-Salul said, “Does Muhammad think that the Byzantine Empire is a plaything? I know for sure, as if I had seen it with my own eyes, that he and all his associates together with him will be surrounded and taken prisoner.” Thus he tried to raise doubts in people’s minds. But those who were true in their attachment to the Holy Prophet and his cause, who were steadfast in their love and who suffered not from split allegiances, said, “All our will and decisive power belongs to Muhammad, our Prophet .” They were ready and determined to do battle and quickly completed their preparations.
There were some among the people whose situation did not allow them to accompany the Holy Prophet on this campaign, either because they were physically unfit, or because they had not the means. They came into his presence and wept for this. The Glory of the Worlds was very moved by their show of feeling, and the Lord Almighty did not delay to send down a verse to His Beloved, referring to this particular situation and informing of the special favor they had found:
There is no fault in the weak and the sick and those who find nothing to expend, if they are true to God and His Messenger. There is no way
against the good-doers – God is All-Forgiving, All-Compassionate – neither against those who, when they came to thee, for thee to mount them, thou saidst to them, ‘I find not whereon to mount you’; they turned away, their eyes overflowing with tears of sorrow, because they found nothing to expend.
(Repentance: 91, 92)
Muhammad’s army was now mustered and a deputy had to be appointed to watch over Madinah while the Holy Prophet was away. The Companions all wondered who it would be this time. The Sultan of Prophets finally announced, “My representative this time shall be Ali.” Ali began to entreat the Prophet not to leave him behind in Madinah with the women and children. The Prophet answered him, indicating the high honor which was bestowed on him, saying, “Do you not want to occupy the same place in relation to me that Harun took in relation to Musa?” Ali then submitted to the Holy Prophet’s will and accepted to stay behind in the city.
On a Thursday in the month of Rajab in the ninth year of the Hijra, the Prophet set out from Madinah with an army of thirty thousand men. Among them were ten thousand riders.
On their way they passed by the place where of old the people of Thamood lived in houses they had hewn out of the sheer rock. The Holy Prophet counseled his army, “This is a place which saw the Wrath of the Lord. Let no one go near the dwellings of these people who were thereby destroyed, nor let anyone drink from their wells.”
At one point, the Prophet’s camel got lost. The hypocrites instantly used this opportunity, and Zayd al-Lusayt al-Qaynuqa’i said, “Muhammad says he is a prophet and gives us tidings allegedly from heavenly sources. How strange then, that he cannot tell us where his camel has gone to...” To this the Holy Prophet replied, “I have heard one of you say such a thing about me. Up until now, it has never been my way to claim for myself as my own achievement what I have done or what I know. I have always said, ‘My Lord informs me, my Lord commands me.’ I have ever said that I am commanded to make known what He lets me know. Never have I claimed anything for myself, I have only told you what He gives me to know. Therefore, He has now made known to me where my camel has strayed. It is in a certain valley in a certain place. Its halter has become entangled in the branches of a tree; that is why it is held up. Go there and find her for me and bring her back.” They set out at once and found the
camel in exactly the spot he had described to them and brought her back.
The Prophet’s army halted at the watering place of Tabuk. There was only very little water in the wells. As soon as the Prophet had performed his ablutions, a miracle was manifested in that the waters suddenly rose to such an extent that the whole army drank their fill and had more than enough. They advanced up to the border of the lands of Sham. Not a trace was to be seen of the Byzantine troops, nor of the Arab tribesmen who had sided with them. But the challenge, which the Prophet’s army presented to the Byzantines struck fear into the hearts of all that saw them pass.
The Prophet saw by the Light of his Prophethood. Had he foreseen a fierce battle, he surely would not have left Ali behind in Madinah. In this instance, the Prophet stayed at Tabuk for twenty days. During these weeks, he received visits from the tribes living in the region of the Gulf of Aqaba and the chief of the Ayla, Yohanna, who came to deliver the jizya. He also made the Holy Prophet the present of a white mule. The Christian tribes of Jerba and Azruh also came to meet the Prophet and to deliver their jizya. In return, the Holy Prophet gave them a guarantee of protection by the Islamic state.
The Prophet then sent Khalid ibn al-Walid with four hundred and fifty riders to the ruler of Dumat ul-Jandal, Ukaydir. Khalid, ‘Sayfullah’, managed to apprehend Ukaydir as he was out hunting with a small company of retainers outside the walls of the fort. He was taken to the Prophet and later, when the conditions of the truce had been negotiated and agreed, he was set free.
At Tabuk, the Holy Prophet consulted with his companions, as to whether they should further advance or stop there. ‘Umar’s answer was, “If it is the Divine Command, let us proceed.” To this the Holy Prophet replied, “Had I received a Divine Command regarding this matter, I surely would not have asked your opinion, would I?”
The Prophet said, “In Sham there is a plague and it is not good to travel into a country where a plague is raging.” Therefore, he ordered them to turn back and return to Madinah.
Ammar bin Yasir led the Prophet’s camel by the halter and Hudhayfa ibn al- Yamani drove it from behind. There were twelve men among the hypocrites who had previously conspired among themselves to assassinate the Prophet . Now as they passed by Aqaba during the night, they were waiting for the right moment to attack. But the Prophet received a revelation, informing him of their intentions. He said aloud, “Do you see that dense blackness there ahead of us?”
“Yes, we do, oh Rasulullah !” replied his Blessed Companions. “There are twelve of the hypocrites there engaged in evil intention.”
When Usayd found out about this affair, he wanted to have the hypocrites put to death. But the Prophet would not agree to this, though he did inform his beloved friend Hudhayfa of their identities, every single one of them. “There are three hundred men and seventy women belonging to the hypocrites who are always frequenting me. Outwardly they appear to be Muslims, but inside they are unbelievers. Their punishment can only come from Allah, it is so heavy that only He can mete it out...”
Oh Traveler to the Truth! The following exchange took place between ‘Umar and Hudhayfa during the time of ‘Umar’s Khalifate. One day ‘Umar asked Hudhayfa about something that had intrigued him for a long time. “Oh Hudhayfa!” he said, “The Prophet was extremely fond of you and he told you many of his secrets. He informed you also of the identities of the hypocrites. I ask you to please tell me: are there hypocrites among the governors whom I have delegated to their posts?” To this Hudhayfa answered, “Yes, there are.” “Who are they?” ‘Umar wished to know, and he insisted very forcefully in his questioning. Hudhayfa however remained steadfast, saying, “Do not insist, oh ‘Umar: I am not authorized to tell you,” and ‘Umar had to leave it at that.
Masjid al-Dirar
The hypocrites endeavored to avail themselves of every opportunity to create discord, and when they failed in sowing strife within the family, they tried to turn the Muslims against one another. To this aim, they decided to erect a new mosque opposite the Prophet’s mosque at Quba. Their pretence was that the sick and elderly should find therein a place for prayer and refuge, but in reality they built it to split the Muslim community of Quba. Behind this plan was the infamous villain Abu Amir who urged his men on, saying, “Go ahead, start building the mosque and see to it that as much weaponry as possible is hidden and stored in it. Meanwhile I shall go to the Byzantine Emperor and ask him to send an army to drive Muhammad and his companions out of Madinah.”
He set out towards Damascus while his friends built the mosque and waited for his return. When the Holy Prophet was on his way to Tabuk, these hypocrites asked him to come to visit their mosque and pray for them there. The Prophet told them he was on the point of traveling and thus occupied with other affairs. On his return from Tabuk, he received a revelation concerning this mosque:
And those who have taken a mosque in opposition and unbelief, and to divide the believers, and as a place of ambush for those who fought God and His Messenger aforetime – they will swear, ‘We desired nothing but good’; and God testifies they are truly liars. Stand there never. A mosque that was founded upon godfearing from the first day is worthier for thee to stand in; therein are men who love to cleanse themselves; and God loves those who cleanse themselves.
(Repentance: 107, 108)
Thus the Almighty commanded the destruction of this edifice built by traitors who only intended to use the mosque as a facade to disguise their lair. The Holy Prophet sent out his companions Malik bin Dukhshum and Ma’n bin ‘Adiy to go and burn down the mosque of opposition, as it came to be known.
It was the month of Ramadan whe
Link: https://www.nvrislam.net/index.php?j=eng&post=5989
etter and both Jayfar and his brother ‘Abbad accepted Islam after some initial hesitation.
‘Amr ibn-al-’As was employed in the treasury. He collected the zakat from the wealthy of that region and gathered the jizya (poll tax, tribute) from the fire worshippers of the area.
Oh Traveler on the Way to Truth! Let it not be assumed that the jizya is intended as a punishment for those who decline to enter Islam. No! The jizya was instituted to provide the government with the means of upkeep for the country and a relief fund for the poor. Just as zakat is collected from every Muslim, so the jizya is imposed on every non-Muslim under Muslim rule, and it is not to exceed an amount that a man can gladly give without feeling pinched. Most of
what has been collected from people is then expended on public works in their own community and on general humanitarian projects.
Here is a vivid example of this: in the time of ‘Umar, the Muslims conquered the lands of Syria for Islam. An epidemic broke out in one province, and ‘Umar said to his commander-in-chief Abu ‘Ubayda, “Return all the jizya you have collected from the people within two days and move the army out of that area.” Abu ‘Ubayda complied with this order and was met with consternation by a people who had never before witnessed such an action on the part of their rulers and overlords. They asked him why he was returning their money to them after having collected it. The Muslims replied, “We did not collect this money from you as a tax, for the Muslims are not violent usurpers. We collected this money from you in order to improve conditions for you in your own land. Now an epidemic has broken out in your country and we are leaving. Why should we therefore take your money with us?”
On that day a hitherto unheard of thing happened: the Christians with their priests all gathered in their churches and prayed, “Oh Lord! Do not take away from us the armies of Islam, make not the Muslims depart from our lands!” Such is the greatness of Islamic civilization, and the character of the great leaders of Islam and followers of Muhammad’s teachings.
The Holy Prophet sent a letter to Jabala bin Ayham, who was representative at Balqa’ of the ruler of the Ghassan tribe, inviting him to Islam. Jabala immediately accepted Islam and submitted to the Prophet . He sent many gifts to the Prophet along with his letter of acceptance.
The Prophet also sent a letter to the chief of the tribe of Judham who were settled around Sham. This chief was Farwa bin ‘Amr, the same man who had previously been dispatched to the post of governor at Ma’an by the Byzantine Emperor. He, too, accepted Islam and submitted to the Prophet . When his tribe found out about it they flogged him to death.
That year there was a famine at Madinah and food was scarce and costly. The people went to the Holy Prophet and asked him to consider fixing food prices. He replied with the wisdom of the supreme teacher of minds, “Whatever you do, not this! It is very bad for the people. The only one to fix prices is Allah. After a few days, things will again take their accustomed course.”
Various Envoys Visit the Prophet
In this year, some of the leaders of the Bani Tamim came to Madinah and
brought with them some of the best and eloquent poets and singers of their people. Their purpose was to free their prisoners.
The poets challenged the Holy Prophet to a contest of poetry recital and came to the gate of his house. They addressed him, saying, “Oh Muhammad , come out and engage in a song contest with us, let us recite our poets of praise.” The Prophet came out and said to them, “I have been sent by the Lord of the Heavens to perfect the moral qualities; Allah is my witness and I am His witness, I have come to bring good tidings, to warn and to be His deputy. I am charged neither with bringing poetry, nor with composing laudatory verses. However, since you have come all this way, speak up and recite your verses. Surely there will be a Muslim among us who is able to reciprocate in your art.”
Thereupon the famous poet and reciter, ‘Utarid bin Hajib of the Bani Tamim who was known for his eloquence and word-power, stepped forth and began to sing the praises of his tribe in well-set and impressive verse. When he had finished, the Holy Prophet gave Thabit bin Qays of the Ansar permission to reply to the challenger. Thabit immediately rose and began to recite a piece that filled all souls with a sense of awe, concerning Allah’s Majesty and the Mission of His Holy Prophet .
Next, al-Zibriqan, one the most famous poets of the Bani Tamim rose and recited a laudatory poem. The Prophet requested Hasan bin Thabit (the Prophet’s most favored poet) to answer him. Hasan bin Thabit rose and began to intone a beautiful and deeply meaningful ode about the honor and dignity of faith in Islam. Hearing him sing these words, al- Aqra bin Habis who from pre-eternity was destined to embark on this way, ceased to conceal the truth and openly exclaimed, “The poetry of this noble person is incomparably superior to our own sort of poetry, and there is a special kind of sweetness in its tone. My friends, I declare my faith in Muhammad and his revelation,” and together with him his companions also entered the fold of Islam.
This shows that nobody could measure himself with the eloquence of the Quran. Had they been able to do it, they would not have resorted to arms. As it is clearly stated in the Divine Scripture:
Say, ‘Then bring you ten suras the like of it.’ (Hood, 13)
Say: ‘If men and Jinn banded together to produce the like of this Quran, they would never produce its like, not though they backed one another.’
(The Night Journey, 88)
But this they could not do, and the contest became an issue of honor and shame. Since they could not bring verses like unto the divinely revealed scripture, they resorted to force of arms. But they could not resist the Muslim forces, so again they tried to challenge through their speeches and poetry. The followers of Muhammad , however, showed themselves to be just as superior in this respect as they were on the battlefield.
Envoys came to Madinah from the Himyarite kings of Yemen to meet the Holy Prophet . These envoys were much more polite and sophisticated in their manner than the envoys that had come from the Bani Tamim. Because they were such distinguished personalities, they sang eulogies about the Prophet’s honor and glory. They learned the main principles of Islam and its foundation and returned to their country.
Twelve people from the tribe of ‘Uzra arrived, bringing the zakat that was due from their clansmen. They joyously joined the fold of Islam, saying, “Oh Rasulullah ! We are accustomed to doing trade with the Damascenes who are under the rule of the Byzantine Emperor Heraclius. Has anything come to you concerning him?” The Imam of Prophets replied, “I give you good tidings: Sham (Damascus) will be conquered for Islam in a short while, and Heraclius will hand it over and leave.”
Qasida-i-Burda: The Ode of the Mantle
The circumstances of the composition of this ode were as follows: Among the famous masters of eloquence of the Arabs there was a man named Zuhayr who composed many poems. Zuhayr had two sons, Bujayr and Ka’b who were also renowned as poets. Ka’b in particular was the rightful successor of his father, being just as fiery a poet as he. When the Holy Prophet had returned from Mecca to Madinah, Ka’b’s brother Bujayr came to Madinah and met the Prophet . He became totally enamored by this meeting and accepted Islam at his blessed hands.
His brother Ka’b, however, was less enthusiastic and reproached his brother for what he had done. “How could you abandon our father’s religion?” he reprimanded Bujayr, and set to writing a poem insulting the Holy Prophet in his person, and insulting even more the religion he had brought.
The Holy Prophet always forgave attacks on his own person, but he had no tolerance for attacks on Islam itself. Ka’b bin Zuhayr in writing this insulting
piece against the noble religion of Islam, angered the Prophet so that he ordered him to be punished. His brother Bujayr sent him a composition in verse full of advice and admonition. These verses stirred Ka’b and a spark was ignited in his chest. He could not remain in his place, he set out at once and proceeded to Madinah.
There he went straight to Abu Bakr as-Siddiq and entreated him to take him into the presence of the Prophet . Abu Bakr led him to the Prophet’s mosque and said, “Oh Rasulullah , here is a man who wants to give his oath of fealty to you!” Ka’b then kissed the hand of the Prophet and swore his oath of allegiance. He knelt down before the Holy Prophet in perfect poise and suggested the following, “Oh Rasulullah ! Do you accept that Ka’b bin Zuhayr repents of his past sins and rubs his face in the dust at the feet of your enlightened person?” The Holy Prophet answered, “So be it!” Ka’b then added, “Oh great and noble Prophet ! Oh you who are the Mercy of the Worlds! This Ka’b bin Zuhayr is none other than I myself!”
When the Ansar heard these words, they rose to their feet in alarm. “Permit us, oh Rasulullah , to mete out his punishment!” they said. But the Prophet replied, “Let it be. For he has repented, and Islam blots out the sins that went before it. Ka’b has now become a Muslim.” When Ka’b perceived the degree of compassion with which the Holy Prophet was endowed, he could not keep himself from composing some verses in praise of him. This ode is known as the Banat Suad. When the Prophet heard these verses recited, he grew exceedingly glad and began to whirl around. During his whirling, his cloak fell from his blessed shoulders. When the poem had been read and the recitation was over, the Holy Prophet draped this same cloak around the shoulders of Ka’b. Ka’b kept this cloak as long as he lived, and he cherished it more than anything else he possessed.
After Mu’awiya had become governor of Damascus, he knew very well how to exploit such things, and he offered Ka’b ten thousand dirhams for the cloak. But Ka’b declined and answered him, “The scent of the Holy Prophet wafts at me from this cloak. I prefer that no one should wear it but I.” He turned down Mu’awiya’s request. After Ka’b had died, Mu’awiya offered his heirs twenty thousand dirhams and thus bought the cloak off them. This is the cloak that was passed down from hand to hand, from predecessor to successor, along the long line of kings and sultans.
‘Adi bin Hatim had also become Muslim this year. The Prophet was much
inclined towards him on account of his extraordinary munificence and generosity. He was one of the great Sahaba. ‘Adi bin Hatim was the son of the famous Hatim al-Tayy.
After Ali had cleansed his father’s temple of idols, ‘Adi had fled to Damascus. Ali had returned to Madinah, and after sorting out affairs there, had returned with ‘Adi’s sister Safana as his prisoner. The Holy Prophet set Safana free and sent her to her brother. Safana’s heart had been touched by the light of prophethood and she felt attracted to Islam. When she came to her brother’s side, she spoke to him of right guidance and suggested to him that were he to behold Muhammad’s blessed face, all his sorrows and worries would fall away from him.
With a deep sigh she said, “Ah, that our dearest father had to leave this world before having seen this outstanding man, without beholding this great gift to mankind!” Something then awoke in ‘Adi’s heart, and taking his sister with him, he went to Madinah and came into the presence of the Holy Prophet . The Prophet welcomed him, saying, “Welcome to you, oh son of proverbial munificence!” And, turning to the Sahaba, he pronounced, “Because the open- handed, generous man shows such strong reliance on Allah Almighty, he will receive special gifts in the life to come.” At these words, the Sahaba became very joyful.
Oh Seeker after Truth! Let me relate to you something about Hatim al-Tayy, although it has no direct bearing on our story. Hatim al-Tayy was known for his extreme largesse, which was so great that whenever a man of his circle found himself in dire straits, he would refer to Hatim al-Tayy as the proverbial solver of all problems. “I will go to Hatim and ask him to give me what I need to bail me out,” he would say to himself.
Once a man who lived rather a great distance from Hatim’s dwelling place was sorely pressed from want of funds. For days he fretted and worried about this, while his situation steadily worsened, until one day his wife said to him, “Whatever we try to do to pull ourselves out of this trouble, it just gets worse. How long is this to go on? Why don’t you go now and speak to Hatim al-Tayy and ask him to help you for once.”
The poor man saddled his beast and, placing his entire hope on Hatim al-Tayy set out to find him. But when he came to the area where Hatim wielded his influence, he found that another man had taken over from him. Hatim himself had changed his robes and gone off to unknown parts. The needy man’s last
hopes were dashed and he fell into despair. He had no choice but to turn back without having accomplished anything, and so he did, in a state of utter dejection.
On his way back he had to stop somewhere for the night. He there encountered a vagrant of strange and wild appearance. They became acquainted, and the nomad’s attentive gaze observed the man’s oppressed state of mind and asked him, “Why are you in such a state of despair, what is your trouble?” The needy man began relating to him of his troubles, telling him that he had set his last hopes on Hatim al-Tayy, relying on the generosity and compassion he was known for. “But fate has shattered this my last hope, for I found not him, but in his place a brutal tyrant who has usurped his lands. I am now returning from there, a broken man with no recourse.”
Thereupon the dervish, who was in reality Hatim al-Tayy himself, rejoined, “Do not worry, for Allah will make all everything difficult easy and will right every wrong. Believe in your heart that from now on all your material worries have been taken from you.” The man was taken aback and said, “Are you jesting with me?” “Far from it,” replied the other, “know for certain that from this moment on all the worries weighing on your mind have been taken from you.” “But how?” “You will now take me and lead me to the tyrant who has usurped the lands of Hatim al-Tayy and he will remunerate you with much more than you ever expected.” “How strange! Who are you, and what will come of handing you over to that tyrant?” “He is searching for me and has promised a large reward to him who delivers me into his hands.” “But who are you?” asked the man in amazement. “I am he on whom you placed your hopes, whom you came to see in your extremity and of whom you expected support. I am Hatim al-Tayy.”
“Oh, oh,” said the man in need, “how can I do this deed? How can I endanger your life? For were I to deliver you to the tyrant who sits in your place, he would surely kill you.” “Let him do as he wills. Since you have placed your hopes on me, this is what I am able to do for you at this moment, even if the price of it should be my own head. Still this has to be, I insist on it. Let us not delay any longer.”
And so they both traveled back the road he had come. He handed Hatim al-Tayy over to the usurper who sat in his place, and he received in exchange the promised reward that was much greater than he had ever imagined.
Then the tyrant looked at the man who had brought him Hatim as his prisoner and said to him, “I have paid you the sum of the reward that I promised him who would bring Hatim to me, and I will not take it away from you; do not fear. But
there is something I wish to learn from you. Please explain this to me: You do not strike me as a man who has the strength or power to track down and capture the likes of Hatim al-Tayy. For I have sent out many able and skilled trackers to get a hold of him, and they all returned without him. Tell me how you did it, how you were able to catch such a man.”
Now the man spoke up and said, “Ah, the story was quite a different one, for in reality I did not apprehend him. I have fallen on very hard times and in the extremity of my need I could think of no other way to save myself but to turn to Hatim al-Tayy, who is known for his generosity from east to west. Thus, to plead for his intervention, I set out on my journey. But when I arrived here, I heard that you now occupied his place, and all my hopes were suddenly dashed. Hopeless and wretched, I journeyed homewards, when I encountered this person and told him of my woes. When he had heard of all my troubles, he sacrificed his own life in order to solve my problems, and this is the way we came before you.”
These words had such an effect upon the tyrant who had usurped Hatim’s throne that all the cruelty and hardness departed from his heart and was instead transformed into good and pure intention. The usurper repented and immediately reinstated Hatim al-Tayy in his original place.
The Battle of Tabuk
Tabuk was a well fourteen way stations’ distance from Madinah. The settlement, which lay between Madinah and Damascus, took its name from this watering place. The Battle of Tabuk took place in the ninth year of the Hijra and it was to be the last raid in the Holy Prophet’s lifetime.
After the Battle at Mu’ta, the Emperor of Byzantium, Heraclius, considered plans for an invasion of Arabia, and to this end he convened with Ghassani tribesmen who were Arabs converted to Christianity. Two other tribes joined their alliance, the Judham and Lakhm, and together with the Byzantine army, they constituted a mighty army.
Merchants bringing olive oil to Madinah brought news of these developments. It was even known that the Emperor had promised the soldiers in his army one year’s pay in advance if they joined in this campaign. The Christian Arabs appealed to Heraclius and convinced him that Muhammad had died and that the Muslims were suffering badly from famine and drought. These kinds of rumors were spread throughout the land.
The Holy Prophet for his part began to equip a large armed force and engage in
preparations for a new campaign. He sent out special agents to all quarters to mobilize fighters from Mecca and all the tribes. Those who were not so badly hit by the general famine were ordered to give all possible support to the army, and they contributed much in aid to the war effort. The wives of the Holy Prophet gave all their jewelry and Abu Bakr donated his entire fortune. ‘Uthman gave three hundred camel-loads of provisions and an abundant amount of gold. The Holy Prophet made special supplications for each of them.
Oh Traveler for the sake of Truth! Whenever the Holy Prophet embarked on the warpath, he made as if to go off in another direction. This was his honorable custom. But on this occasion, as it was extremely hot and there was a terrible drought all over the land and because the enemy was exceedingly powerful and the journey a long one, he informed the troops of his destination so that everyone could prepare himself accordingly.
The hypocrites who were not taking part in the campaign thought to dissuade those who were going along by cunning words and warnings. They would say, “How can you go out in this terrible heat, don’t go to join this campaign.” But the true friends of the Holy Prophet , the Noble Companions would say, “The heat of Hell (Jahannam) is worse than this.”
The head of the hypocrites, Abdullah bin Ubayy as-Salul said, “Does Muhammad think that the Byzantine Empire is a plaything? I know for sure, as if I had seen it with my own eyes, that he and all his associates together with him will be surrounded and taken prisoner.” Thus he tried to raise doubts in people’s minds. But those who were true in their attachment to the Holy Prophet and his cause, who were steadfast in their love and who suffered not from split allegiances, said, “All our will and decisive power belongs to Muhammad, our Prophet .” They were ready and determined to do battle and quickly completed their preparations.
There were some among the people whose situation did not allow them to accompany the Holy Prophet on this campaign, either because they were physically unfit, or because they had not the means. They came into his presence and wept for this. The Glory of the Worlds was very moved by their show of feeling, and the Lord Almighty did not delay to send down a verse to His Beloved, referring to this particular situation and informing of the special favor they had found:
There is no fault in the weak and the sick and those who find nothing to expend, if they are true to God and His Messenger. There is no way
against the good-doers – God is All-Forgiving, All-Compassionate – neither against those who, when they came to thee, for thee to mount them, thou saidst to them, ‘I find not whereon to mount you’; they turned away, their eyes overflowing with tears of sorrow, because they found nothing to expend.
(Repentance: 91, 92)
Muhammad’s army was now mustered and a deputy had to be appointed to watch over Madinah while the Holy Prophet was away. The Companions all wondered who it would be this time. The Sultan of Prophets finally announced, “My representative this time shall be Ali.” Ali began to entreat the Prophet not to leave him behind in Madinah with the women and children. The Prophet answered him, indicating the high honor which was bestowed on him, saying, “Do you not want to occupy the same place in relation to me that Harun took in relation to Musa?” Ali then submitted to the Holy Prophet’s will and accepted to stay behind in the city.
On a Thursday in the month of Rajab in the ninth year of the Hijra, the Prophet set out from Madinah with an army of thirty thousand men. Among them were ten thousand riders.
On their way they passed by the place where of old the people of Thamood lived in houses they had hewn out of the sheer rock. The Holy Prophet counseled his army, “This is a place which saw the Wrath of the Lord. Let no one go near the dwellings of these people who were thereby destroyed, nor let anyone drink from their wells.”
At one point, the Prophet’s camel got lost. The hypocrites instantly used this opportunity, and Zayd al-Lusayt al-Qaynuqa’i said, “Muhammad says he is a prophet and gives us tidings allegedly from heavenly sources. How strange then, that he cannot tell us where his camel has gone to...” To this the Holy Prophet replied, “I have heard one of you say such a thing about me. Up until now, it has never been my way to claim for myself as my own achievement what I have done or what I know. I have always said, ‘My Lord informs me, my Lord commands me.’ I have ever said that I am commanded to make known what He lets me know. Never have I claimed anything for myself, I have only told you what He gives me to know. Therefore, He has now made known to me where my camel has strayed. It is in a certain valley in a certain place. Its halter has become entangled in the branches of a tree; that is why it is held up. Go there and find her for me and bring her back.” They set out at once and found the
camel in exactly the spot he had described to them and brought her back.
The Prophet’s army halted at the watering place of Tabuk. There was only very little water in the wells. As soon as the Prophet had performed his ablutions, a miracle was manifested in that the waters suddenly rose to such an extent that the whole army drank their fill and had more than enough. They advanced up to the border of the lands of Sham. Not a trace was to be seen of the Byzantine troops, nor of the Arab tribesmen who had sided with them. But the challenge, which the Prophet’s army presented to the Byzantines struck fear into the hearts of all that saw them pass.
The Prophet saw by the Light of his Prophethood. Had he foreseen a fierce battle, he surely would not have left Ali behind in Madinah. In this instance, the Prophet stayed at Tabuk for twenty days. During these weeks, he received visits from the tribes living in the region of the Gulf of Aqaba and the chief of the Ayla, Yohanna, who came to deliver the jizya. He also made the Holy Prophet the present of a white mule. The Christian tribes of Jerba and Azruh also came to meet the Prophet and to deliver their jizya. In return, the Holy Prophet gave them a guarantee of protection by the Islamic state.
The Prophet then sent Khalid ibn al-Walid with four hundred and fifty riders to the ruler of Dumat ul-Jandal, Ukaydir. Khalid, ‘Sayfullah’, managed to apprehend Ukaydir as he was out hunting with a small company of retainers outside the walls of the fort. He was taken to the Prophet and later, when the conditions of the truce had been negotiated and agreed, he was set free.
At Tabuk, the Holy Prophet consulted with his companions, as to whether they should further advance or stop there. ‘Umar’s answer was, “If it is the Divine Command, let us proceed.” To this the Holy Prophet replied, “Had I received a Divine Command regarding this matter, I surely would not have asked your opinion, would I?”
The Prophet said, “In Sham there is a plague and it is not good to travel into a country where a plague is raging.” Therefore, he ordered them to turn back and return to Madinah.
Ammar bin Yasir led the Prophet’s camel by the halter and Hudhayfa ibn al- Yamani drove it from behind. There were twelve men among the hypocrites who had previously conspired among themselves to assassinate the Prophet . Now as they passed by Aqaba during the night, they were waiting for the right moment to attack. But the Prophet received a revelation, informing him of their intentions. He said aloud, “Do you see that dense blackness there ahead of us?”
“Yes, we do, oh Rasulullah !” replied his Blessed Companions. “There are twelve of the hypocrites there engaged in evil intention.”
When Usayd found out about this affair, he wanted to have the hypocrites put to death. But the Prophet would not agree to this, though he did inform his beloved friend Hudhayfa of their identities, every single one of them. “There are three hundred men and seventy women belonging to the hypocrites who are always frequenting me. Outwardly they appear to be Muslims, but inside they are unbelievers. Their punishment can only come from Allah, it is so heavy that only He can mete it out...”
Oh Traveler to the Truth! The following exchange took place between ‘Umar and Hudhayfa during the time of ‘Umar’s Khalifate. One day ‘Umar asked Hudhayfa about something that had intrigued him for a long time. “Oh Hudhayfa!” he said, “The Prophet was extremely fond of you and he told you many of his secrets. He informed you also of the identities of the hypocrites. I ask you to please tell me: are there hypocrites among the governors whom I have delegated to their posts?” To this Hudhayfa answered, “Yes, there are.” “Who are they?” ‘Umar wished to know, and he insisted very forcefully in his questioning. Hudhayfa however remained steadfast, saying, “Do not insist, oh ‘Umar: I am not authorized to tell you,” and ‘Umar had to leave it at that.
Masjid al-Dirar
The hypocrites endeavored to avail themselves of every opportunity to create discord, and when they failed in sowing strife within the family, they tried to turn the Muslims against one another. To this aim, they decided to erect a new mosque opposite the Prophet’s mosque at Quba. Their pretence was that the sick and elderly should find therein a place for prayer and refuge, but in reality they built it to split the Muslim community of Quba. Behind this plan was the infamous villain Abu Amir who urged his men on, saying, “Go ahead, start building the mosque and see to it that as much weaponry as possible is hidden and stored in it. Meanwhile I shall go to the Byzantine Emperor and ask him to send an army to drive Muhammad and his companions out of Madinah.”
He set out towards Damascus while his friends built the mosque and waited for his return. When the Holy Prophet was on his way to Tabuk, these hypocrites asked him to come to visit their mosque and pray for them there. The Prophet told them he was on the point of traveling and thus occupied with other affairs. On his return from Tabuk, he received a revelation concerning this mosque:
And those who have taken a mosque in opposition and unbelief, and to divide the believers, and as a place of ambush for those who fought God and His Messenger aforetime – they will swear, ‘We desired nothing but good’; and God testifies they are truly liars. Stand there never. A mosque that was founded upon godfearing from the first day is worthier for thee to stand in; therein are men who love to cleanse themselves; and God loves those who cleanse themselves.
(Repentance: 107, 108)
Thus the Almighty commanded the destruction of this edifice built by traitors who only intended to use the mosque as a facade to disguise their lair. The Holy Prophet sent out his companions Malik bin Dukhshum and Ma’n bin ‘Adiy to go and burn down the mosque of opposition, as it came to be known.
It was the month of Ramadan whe
Link: https://www.nvrislam.net/index.php?j=eng&post=5989