Islâm

by Syed Ameer Ali

His Love of Solitude and Communion with God.—Fond of solitude, he spent many an hour in the desert in communion with the mighty living Soul of the Universe. Deeply versed in the language of nature, ‘the signs of God’ around him, and the folklore and traditions of the people amongst whom he lived, education in the conventional sense of the term he had none. And the proud title of the ‘Unlearned Prophet’ was ever his.

Thus the orphan son of Âmina, the sweet lady with the sweet name, which to this day evokes a pathetic remembrance in the heart of every Moslem, grew from infancy to youth, and from youth to manhood with many thoughts in his mind, brooding over the moral desolation that surrounded him,—for his people were sunk in the grossest idolatry, wedded to outrageous practices, given over to female infanticide. The religion and ways of their Jewish and Christian neighbours were equally debased, barbarous, and inhuman. In early manhood he made two journeys to Syria, where was opened before him a page which naturally revolted a sensitive mind. He found Christian sects rending each other to pieces; he saw the effect of incessant wars and strifes on the people, their utter misery and degradation. And he returned filled with pity and disgust.

Marriage with Khadîja.—In his twenty-fifth year he married Khadîja, a widow of noble birth and much wealth, fifteen years his senior in age. His marriage lifted him above the ordinary cares of this world. But it did more. It gave him not only a loved wife, but a devoted friend who brought him solace when he needed it most on his return torn and distressed from his solitary meditations; who gave him comfort when hunted by his enemies, who ever stood by his side in the darkest hours of his ministry.

Wins the Title of al-Amîn or the Trusty.—For fifteen years he thus lived leading a life which won him the love and respect of his towns-folk, who, in their admiration for his character, bestowed on him the title of al-Amîn—the Trusty. He spent most of his time in solitude, in meditation, and musing. When ‘the Call’ came he was frightened. Returning to his wife he told her the story of his vision, of his agony at the thought that he was losing his mind. Her belief that he was to be the destined Messenger of God to his people was balm to his heart; and brought back the faith, the hope, the trust in God’s merciful Providence and love for mankind. One night, when lying wrapt in thought, the Voice of God spoke to his soul in unmistakable notes.

Henceforth his life is a record of unceasing struggle to reclaim the Koreish and the surrounding people from idolatry and the practices of heathenism, to teach them their duty to God and man. The first to accept his mission were his beloved wife, his cousin Ali, the son of Abû Tâlib, his uncle, the brave and chivalrous Hamza, the faithful Abû Bakr, and several other men and women who knew him intimately and loved and revered him. Most of them were people of position, wealth, and intelligence; others were simple, honest folk in the lower walks of life.[27] They were followed by Omar, at one time a staunch opponent, but after his conversion a pillar of strength to the new Faith.

Beginning of Persecution.—Mohammed’s preachings evoked a furious outburst of persecution against him and his followers, but he did not falter in his purpose or flinch from the task God had imposed on him. When the sufferings of his disciples became unbearable, he advised them to seek refuge in the kingdom of the Negus, of whose tolerance and hospitality he had heard reports. Some immediately availed themselves of the advice and betook themselves to Abyssinia. But Koreishite hostility pursued them even here. When the Meccan envoys arrived to demand the delivery of the refugees, that they might be put to death for abjuration of their old religion, the Negus sent for the exiles and asked them whether the charge was true. The reply of the brother of Ali, who was spokesman, is memorable in the history of Islâm. ‘O king, we were plunged in the depth of ignorance and barbarism; we adored idols, we lived in unchastity; we ate dead bodies and we spoke abominations; we disregarded every feeling of humanity and the duties of hospitality and neighbourhood; we knew no law but that of the strong, when God raised among us a man of whose birth, truthfulness, honesty, and purity we were aware; and he called us to the Unity of God, and taught us not to associate anything with Him; he forbade us the worship of idols; and enjoined us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of neighbours; he forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from vices and to abstain from evil; to offer prayers, to render alms, to observe the fast. We have believed in him; we accept his teachings and his injunctions to worship God and not to associate anything with Him. For this reason our people have risen against us, have persecuted us in order to make us forego the worship of God and to return to the worship of idols of wood and stone and other abominations. They have tortured us and injured us, until finding no safety among them we have come to thy country.’

Whilst his disciples were seeking shelter in distant lands, Mohammed remained steadfast at his post. Undeterred by the cruelties to which he was subjected, he preached unceasingly amongst the Meccans and the outsiders who came to the city on business or pilgrimage. He adjured them ‘by the noon-day brightness, by the night when she spreadeth her veil, by the day when it appeareth in glory,’ by all the manifestations of nature as the evidences of God, to abandon their evil ways and abominations. He told them of ‘the day of reckoning when the deeds done by man in this world shall be weighed before the Eternal Judge, when the children who had been buried alive shall be asked for what crime they had been put to death, and when Heaven and Earth shall be folded up and none be near but God.’[28] The Koreish came several times to tempt him from his duty. They offered him wealth, even to make him their king, to induce him to desist from attacking their ancient deities and their old institutions. His refusal to listen to their messages made them still more furious.

Is Driven out of Tâyef.—Finding the Koreish obdurate, he proceeded to the neighbouring city of Tâyef, hoping to find the people there more willing to give heed to his preachings. He found them even more bigoted than the Meccans; they pelted him with stones and drove him from their midst. Wounded and bleeding, Mohammed returned to pursue his mission in his native city. His persistence led the Koreish to plan his murder. In the meantime came an invitation to him from the rival city of Yathreb to the north, some of whose inhabitants had already accepted Islâm. And there he and his followers betook themselves for safety.

The Hegira.—On the 16th of July 622 A.C. the Prophet, accompanied by Abû Bakr, left Mecca; and after three days wandering attended with many dangers from the pursuing Koreish, enraged at his escape, they reached Yathreb. This is the Hijrat, the exile of the Prophet.

Before this happened, the devoted and loving Khadîja had died. She had borne him several children: the sons all died in infancy. Three daughters survived. The youngest, Fâtima (az-zahra—the Beautiful), ‘Our Lady,’ married Ali, and from her are descended the nobility of Islâm, the ‘Syeds’ and ‘Sherifs.’[29]