It is obligatory upon Muslims to protect their soul, the honor of their womenfolk, and wealth, but also to show mercy. No matter how good the philosophy of turning the other cheek may be for an individual in insignificant day−to−day affairs, it spells suicide for a community when it is implemented as an absolute value. One might have supposed that the Prophet's circumstances in Medina were easier than in Mecca, and in may respects that was indeed the case. However, in Mecca it had been easy to determine who had given themselves to Islam and who had not. In Medina the situation was somewhat different. Many of its citizens had embraced Islam, however, several had done so not out of conviction but because they feared the loss of their status within their tribe as more fellow tribesmen started to embrace Islam. These people posed an undetectable source of treachery which was a factor the Prophet (sa) had not had to contend with in Mecca. Until this time, Medina had little or no influence on the affairs of Arabia, it had just been a place on the trade route where caravans would stop, replenish their supplies, sell their wares then go on their way. As such it had been impervious to outside affairs, however, now that the Prophet (sa) had settled there, the Koraysh viewed Medina in a different light. It was not long after his arrival that the Prophet (sa) met with neighboring tribes outside Medina and as his reputation had preceded him they gladly contracted alliances that closed the access of the northern trade routes to the Koraysh who used to pass through Medina. This meant that from now on the Koraysh caravans would have to use the coastal road on their journeys and their paths would not cross. However, shortly after the Prophet's arrival in Medina, the Koraysh sent a letter to Abdullah, Ubbay's son, who was a newly elected chieftain. The letter read: "You have sheltered one of our men. We tell you either to kill him or throw him out of Medina. If you do not, we swear by Allah we will attack, destroy you and seize your women." When the Prophet (sa) learned of the Koraysh letter, he went to Abdullah and asked if he intended to fight against his own kinsmen for many of them had embraced Islam and were now his supporters. Abdullah weighed the implications and decided to ignore the letter. The Koraysh had not only persecuted Muslims for their belief, robbed them of most of their possessions before and after their migration, but now the threat of war loomed large on the horizon. It was obvious they had no intention of letting Islam and its followers live in peace; their intent was annihilation.
THE FIRST ATTACK ON MEDINA
The first physical act of aggression by the Koraysh on the Muslims of Medina was perpetrated by Kerz, Jabir's son. Kerz, together with a marauding part set off from Mecca with the intent of looting whatever property belonging to Muslims they could lay their hands on. Just outside Medina they came across and seized Sa'ad, Wakkas's son and Utba, Ghazwan's son and took them back to Mecca as prisoners together with a flock of sheep and a herd of camels. This was the first attack which was soon followed by several similar incidents.
PERMISSION TO FIGHT FOR DEFENSE OR REVENGE
Under the patient guidance of the Prophet (sa) the Muslims had never taken a physical aggressive stand against their adversaries, for permission to do so had not been received from Allah. Even when they had been subjected to outrageous provocation they had restrained themselves by reciting the Words of Allah to state their case. One must not suppose them to have been faint hearted in such matters, rather they controlled themselves, and obeyed their Prophet (sa). It was about this time that Allah sent down the following verse:
"Permission is given to those who fight because they were wronged. Allah has power to grant them victory: those who have been unjustly driven from their homes, just because they said: 'Our Lord is Allah ....'" Al-Quran 22:39−40
But Allah also warned:
“Fight in the way of Allah those who fight against you, but do not aggress. Allah does not love the aggressors.” Al-Quran 2:190
This last verse is a clear warning to all Muslims that they must not be the first to aggress. It was not the Prophet (sa) who instigated the state of war, persecuted or pillaged, on the contrary, it was the Koraysh who were the open aggressors. Now, permission had come to the Muslims to assert themselves, stand up for their rights, and take back that which had been stolen from them. With the possible threat of war on the horizon, and the command to fight because of the wrongs afforded them, the Prophet (sa) sent observation parties of migrants to monitor caravans. From time to time they received news from their allies of caravan movements, however, more likely than not, by the time the news reached them, the Koraysh caravans were no where to be found. However, the time was not wasted as successful treaties were negotiated with several Bedouin tribes along the coast of the Red Sea.
ELEVEN MONTHS AFTER THE MIGRATION
Eleven months had passed since the Prophet's migration when, in the autumn, news of a richly laden caravan escorted by a hundred armed men led by Ummaya, the chief of Jummah, was reported. Ummaya was one of Islam's greatest opponents and so the Prophet (sa) called upon the help of the Ansars to assist the Muhajirs rid themselves of their adversary and seize the spoils of war as restitution. However, Ummaya and his caravan eluded them and there was no encounter.
THE SECOND YEAR
Two months into the second year after the migration news of another caravan on its way to Syria led by Abu Sufyan, from the tribe of Shams came. The Prophet (sa) and his companions set off in search of the caravan, but the news they had received was old and when they reached Ushayrah, which lies in the valley of Yanbu, near the Red Sea, their adversaries had long gone. The cooler winter months were upon them and the number of caravans to the north dwindled. Since the time of their ancestor Hashim, caravans had taken advantaged of these cooler months to cross the inhospitable, desolate, southern part of the desert to Yemen. The month was now Rajab, one of the four sacred months in which fighting is not permissible, when news reached Medina that a caravan making its way from Yemen was nearing Mecca. The Prophet (sa) decided to send his cousin Abdullah, Jahsh' son with eight of the Muhajir on a reconnaissance assignment. Before leaving, Abdullah was given written instructions and told not to read them until they reached a certain place. When they reached the given place, Abdullah read the instructions that told him to journey on to Nakhlah, observe the Koraysh and return with the news. There were no orders to attack the caravan. Upon reaching the valley of Nakhlah, they concealed themselves not far from the main route and sat in wait. This time the information was correct and the Koraysh caravan stopped for a while not far from where the Muhajirs had positioned themselves. From their vantage point they observed that among the caravaners were those from the very hostile tribe of Makhzum who had been responsible for great harm to the Muslims. Abdullah was in a quandary not knowing what to do, he was unsure if the pre−Islamic rules not to fight during the Sacred Months still applied or not, and pondered deeply upon the verse:
"Permission is given to those who fight because they were wronged." Al-Quran 22:39
The Sacred Month was nearing its end, and the moon of Shaban was expected that same night, however, Abdullah knew that if he waited until the sighting of the new moon was visible, the caravan would be miles away and no doubt have entered the sacred precincts of Mecca in which no fighting at any time is permissible. Abdullah reflected upon the numerous occasions they had been so unjustly persecuted, provoked and plundered for no other reason than their belief in One God, Allah, and so it wasn't until after a great deal of deliberation he gave the order to attack. As they fired their arrows, the arrow of Wakid, Abdullah Tamini's son struck and killed Amr Hadrami, and ally of the tribe of Shams. The caravaners realized they were outnumbered and their chances of survival were small indeed, so Othman Hadrami, from the tribe of Makhzum and a freed man named Hakam surrendered. However, Nawfal, the brother of Othman managed to escape and returned to Mecca but now there was a blood feud with which to contend. Abdullah and the Muhajirs returned to Medina with their prisoners, camels and spoils. When they reached Medina they divided the spoils among themselves, leaving one−fifth for the Prophet (sa) to distribute as charity. When Abdullah and his companions took the spoils to the Prophet (sa) and presented them to him, he declined to accept it reminding them, "I did not order you to fight in the Sacred Months." Abdullah and his companions were greatly distressed by the Prophet's refusal, and were rebuked by their fellow Muslims for their violation of the Sacred Month. The unbelievers of Medina took it upon themselves to say that this was indeed a bad omen for the Prophet (sa) and made great issue of the matter. As for the Koraysh, they falsely accused the Prophet (sa) for being responsible for the violation of the Sacred Month of Rajab. Abdullah and his companions were devastated, it had not been their intention to disobey the Prophet (sa) and had acted only after a great deal of heart−searching, but the fact remained, they had not been given permission to fight. After a while relief came to them when Angel Gabriel brought down the verse from Allah that said:
"They ask you about the Sacred Month and fighting in it. Say: 'To fight in this month is a grave (offense); but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is great with Allah. Dissension is great than killing. They will not cease to fight against you until they force you to renounce your religion, if they are able. But whosoever of you recants from his religion and dies an unbeliever, their works shall be annulled in this world and in the Everlasting Life, and those shall be the companions of Hell, and there they shall live forever." Al-Quran 2:217
Now that this verse had been revealed, the Prophet (sa) knew that Abdullah and his men had been absolved and accepted a fifth of the spoils which were then distributed as charity. Abdullah and his companions asked the Prophet (sa), "May we hope that this will count as a raid for which we shall receive a reward as combatants?" For they were more anxious to receive the reward of Allah than the worldly spoils they had repossessed. The Prophet (sa) in his customary manner did not reply straight away and waited until the following verse was sent down from Allah:
"But those who believe and those who migrate and struggle in the Way of Allah, those, have hope of the Mercy of Allah, Allah is Forgiving, Merciful." Al-Quran 2:218
THE RANSOM
Meanwhile, the tribe of Makhzum sent ransom money to Medina for Othman and Hakam. However, Sa'ad and Utba who had been taken prisoners by Kerz remained in Mecca and the Prophet (sa), who was always concerned for the welfare of his companions, did not wish to place them in life threatening situation so he sent a message saying, "We will not accept your ransom until our two companions are returned. If you kill them, we will kill your two." After Sa'ad and Utba had been released and arrived safely in Medina, the Prophet (sa), who was not one to break his word, released Othman and Hakam, however, Hakam expressed his wish to embrace Islam and remained in Medina whilst Othman returned to Mecca where he died an unbeliever. Hakam, on the other hand, was later to become a martyr at the encounter of Bi'r Ma'una.
THE SECOND YEAR AFTER THE MIGRATION
THE DIRECTION OF PRAYER
In Medina there were now three communities, Muslims, People of the Book and unbelievers. The Jews, Nazarenes and Christians of whom their were a handful, or People of the Book as the Al-Quran refers to them, offered their prayers in a common direction, which was Jerusalem, as it was there that many Prophets had preached. The unbelievers on the other hand would turn themselves toward their many idols housed within the confines of Ka'ba in Mecca. Sixteen months had now passed since the Prophet's migration and during this time he had offered his prayers in the direction of Jerusalem rather than the direction of Ka'ba. However, his heart was far from being settled about the matter. Instinctively, he wished to offer his prayer facing the direction of Ka'ba, the House his ancestors, Prophets Abraham and Ishmael rebuilt so many centuries before, but the fact that there were so many idols in and around it prevented him from doing so. The matter weighed heavily upon his heart, then Allah directed him in the following verses that were sent down at the time of the mid−day prayer on a Tuesday, sometime in the middle of the month of Shaban.
"We have seen you turning your face towards the heaven. We shall surely turn you to a direction that shall satisfy you. So turn your face towards the Sacred Mosque (built by Abraham); wherever you are, turn your faces to it. Those to whom the Book was given know this to be the truth from their Lord. Allah is not inattentive of what they do. But even if you brought those to whom the Book had been given every proof, they would not accept your direction, nor would you accept theirs; nor would any of them accept the direction of the other. If after all the knowledge you have been given you yield to their desires, then you will surely be among the harmdoers." Al-Quran 2:144−145
and
"The truth comes from your Lord, so do not be among the doubters. And for everyone is a direction for which he turns. So race in goodness. And wherever you are, Allah will bring you all together. He has power over all things. From wherever you emerge, turn your face towards the Sacred Mosque. This is surely the truth from your Lord. Allah is never inattentive of what you do. From wherever you emerge, turn your face towards the Sacred Mosque, and wherever you are, face towards it, so that the people will have no argument against you, except the harm−doers among them. Do not fear of them, fear Me, so that I will perfect My Favor to you and that you will be guided." Al-Quran 2:147−150
From that time onward the Prophet (sa) and his followers offered their prayers facing the direction of the Ka'ba in Mecca. The Mosque in which the verses were sent down was known from then onwards as "The Mosque of the Two Kiblas" − kibla meaning direction of prayer. Before the advent of the Nazarenes and Christians the Jews directed their prayers towards Jerusalem and prided themselves that the Nazarenes and Christians, and up until now, the Muslims had done the same, thereby acknowledging their importance through its religious significance. Without doubt, Islam acknowledges the significance of Jerusalem as a very Holy site and the changing of the direction of prayer was by no means to demean it. But to the Jews, Jerusalem was not just a Holy place, it had become an important status symbol which served to enhance their self proclaimed superiority. For many years, the unbelievers respected the Jews, admiring the adeptness and business acumen. Such was their admiration that when faced by the death of a child they would often take a vow that if the child was spared they would have him raised as a Jew. When Allah changed the direction of prayer to Ka'ba, the Jews
were very displeased, as they perceived it to be an outright rejection of their social status and this caused further resentment. The Muslims had not in fact rejected its religious significance at all, but the Ka'ba, the House which Abraham had built, the first House of Allah on earth, had been the direction chosen by Allah for Muslims to face during prayer. Soon after, the Jews dormant resentment of the Prophet (sa) and the Message given to him by Allah began to surface. False accusations that he pursued a policy of opposition against them were common, for many of the verses in the recently revealed sections of the Cow chapter exposed the concealed corruption of their ancestors and revealed their present day contempt. Their pride prevented them from acknowledging that some of their ancestors had clearly wronged themselves and that they themselves would follow parts of the Torah that were acceptable to them whilst neglecting or rejecting other parts. Their contention that they were the chosen ones of Allah, despite the fact that they defied, killed and rejected many of their prophets including their last prophet, Jesus, the Messiah, the son of Mary, who warned them that if they did not reform, the covenant would be taken away from them. Among the Muslims were some whose faith was yet to mature, they also questioned the changing of the Kibla to the Ka'ba, forgetting that the order was not the decision of the Prophet (sa) but that of Allah who warned that the Jews and unbelievers would question the redirection:
"The fools among the people will say: 'What has made them turn away from the direction they were facing?' Say: 'The east and the west belong to Allah. He guides whom He will to a Straight Path.'" Al-Quran 2:142
"… We did not change the direction that you were facing except that We might know who followed the Messenger from him who turned on both his heels. Though it was a hardship except for those whom Allah has guided. Allah is Gentle with people, the Most Merciful." Al-Quran 2:143
"Righteousness is not whether you face towards the east or the west. But righteousness is to believe in Allah, and the Last Day, in the angels and the Book, and the Prophets, and to give wealth however cherished, to kinsmen, to the orphans, to the needy, to the destitute traveler, and to the beggars, and to ransom the slave; who establish their prayers, and pay the obligatory charity…" Al-Quran 2:177
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