REVERSION TO IDOLATRY
Prophet's Abraham, Ishmael and Isaac had passed away, and as the centuries passed, the worship of Allah, the Creator, became corrupted. However, the pilgrimage to Ka'ba continued with great treasures being brought by pilgrims that were then stored in the Ka'ba. Prophet Ishmael's descendants and the tribe of Jurhumites had increased greatly in number to the extent that many decided to leave Mecca and settle elsewhere. However, before leaving it had become their practice to gather stones from around the Ka'ba to take with them, then, upon reaching their new settlement position the stones and perform the pilgrimage rites around them. With the new settlements there also came new neighbors, and with their new neighbors came their reversion to idolatry. Their new pagan neighbors influenced them to the extent that soon idols were added to the stones; and as time progressed these idols were brought to Mecca, placed around Ka'ba and worshipped with the idolaters claim that their idols had powers to intercede between Allah and mankind. To them Allah had become remote and many ceased to believe in the Everlasting Life.
THE GOVERNORS OF MECCA
After the death of Prophet Ishmael, his eldest son, Nabit, became the custodian of Ka'ba, and after his death the custodianship had been entrusted to his maternal grand−father, Madad, and so it was in this way that the custodianship passed from the direct descendants of Ishmael to the tribe of Jurhum. The Jurhumites governed Mecca for many, many years but throughout this period terrible wars ignited and finally they were driven out of the city.
After the death of Prophet Ishmael, his eldest son, Nabit, became the custodian of Ka'ba, and after his death the custodianship had been entrusted to his maternal grand−father, Madad, and so it was in this way that the custodianship passed from the direct descendants of Ishmael to the tribe of Jurhum. The Jurhumites governed Mecca for many, many years but throughout this period terrible wars ignited and finally they were driven out of the city.
THE BURYING OF ZAMZAM
Before the Jurhumites left Mecca, they buried the well of Zamzam and hid many of the treasures stored in the Ka'ba inside the well. The new governors of Mecca were distant descendants of Prophet Ishmael from the tribe of Khuza'ah in Yemen. However, they failed to find the blessed well that had been given to Lady Hagar and Prophet Ishmael; although its miraculous story was still told and continued to be handed down from one generation to the next.
Before the Jurhumites left Mecca, they buried the well of Zamzam and hid many of the treasures stored in the Ka'ba inside the well. The new governors of Mecca were distant descendants of Prophet Ishmael from the tribe of Khuza'ah in Yemen. However, they failed to find the blessed well that had been given to Lady Hagar and Prophet Ishmael; although its miraculous story was still told and continued to be handed down from one generation to the next.
THE KHUZA'AH, NEW GOVERNORS OF MECCA
The coming of the new governors did not mean that the idols were to be barred from Ka'ba, on the contrary, some of the Khuza'ah inclined to idolatry. Once, when one of their chieftains was returning from an expedition that had taken him through the region we know to day as Syria, he came across the idol worshipping Moabites. Their idols made a great impression upon him so he asked if he might have an idol named Hubal to take back with him to Mecca. The Moabites agreed and upon his return he placed it inside the Ka'ba itself and for many centuries after, up until the opening of Mecca, Hubal became the chief idol of Mecca.
The coming of the new governors did not mean that the idols were to be barred from Ka'ba, on the contrary, some of the Khuza'ah inclined to idolatry. Once, when one of their chieftains was returning from an expedition that had taken him through the region we know to day as Syria, he came across the idol worshipping Moabites. Their idols made a great impression upon him so he asked if he might have an idol named Hubal to take back with him to Mecca. The Moabites agreed and upon his return he placed it inside the Ka'ba itself and for many centuries after, up until the opening of Mecca, Hubal became the chief idol of Mecca.
THE RELIGIONS OF ARABIA
Idolatry was commonplace in Arabia, as it was now claimed that Allah had become too remote for them to worship alone and only fragments of the teachings of Prophets Abraham and Ishmael remained. Pagan temples had been erected in many locations and distant second to Ka'ba, the most visited temples were those in the Hijaz dedicated to the idols of Al Lat, Al Uzza, and Manat whom their worshipers claimed were the trinity, daughters of Allah, capable of interceding on their behalf with Him! To the people of Yathrib, the most prestigious temple of Manat was in Kdayd by the Red Sea. As for the Koraysh of Mecca, their second choice was the main temple of Al Uzza, a short journey south of Mecca in the valley called the “Tree” (Nakhlah). It was in the fertile land of Ta'if, that lay some distance outside Mecca, that the Thakif, a branch of the tribe of Hawazin, who were descended from Prophet Ishmael, erected a highly revered temple dedicated to Al Lat. The Thakif took great pride in their temple and adorned it with riches, but despite its lavish adornments, and pleasant location they knew it could never reach the rank of Ka'ba. The importance of Ka'ba was acknowledged throughout Arabia and it was to the Ka'ba, and not to the other temples, that pilgrims flocked in great numbers each year. In Arabia there were also minority groups of Jews, Nazarenes and Christians, some of whom were knowledgeable of their scriptures and believed in the Oneness of the Creator. Their ancestors had chosen to settle in that barren region on account of a prophecy described in their ancient Holy Books that heralded the arrival of a new prophet to be born there. Each family hoped that the prophet would arise from their own family or tribe.
Idolatry was commonplace in Arabia, as it was now claimed that Allah had become too remote for them to worship alone and only fragments of the teachings of Prophets Abraham and Ishmael remained. Pagan temples had been erected in many locations and distant second to Ka'ba, the most visited temples were those in the Hijaz dedicated to the idols of Al Lat, Al Uzza, and Manat whom their worshipers claimed were the trinity, daughters of Allah, capable of interceding on their behalf with Him! To the people of Yathrib, the most prestigious temple of Manat was in Kdayd by the Red Sea. As for the Koraysh of Mecca, their second choice was the main temple of Al Uzza, a short journey south of Mecca in the valley called the “Tree” (Nakhlah). It was in the fertile land of Ta'if, that lay some distance outside Mecca, that the Thakif, a branch of the tribe of Hawazin, who were descended from Prophet Ishmael, erected a highly revered temple dedicated to Al Lat. The Thakif took great pride in their temple and adorned it with riches, but despite its lavish adornments, and pleasant location they knew it could never reach the rank of Ka'ba. The importance of Ka'ba was acknowledged throughout Arabia and it was to the Ka'ba, and not to the other temples, that pilgrims flocked in great numbers each year. In Arabia there were also minority groups of Jews, Nazarenes and Christians, some of whom were knowledgeable of their scriptures and believed in the Oneness of the Creator. Their ancestors had chosen to settle in that barren region on account of a prophecy described in their ancient Holy Books that heralded the arrival of a new prophet to be born there. Each family hoped that the prophet would arise from their own family or tribe.
THE TRIBE OF KORAYSH
Among the descendants of Prophet Ishmael arose a powerful, yet chivalrous, honorable and noble tribe, the tribe of Koraysh. It’s hospitality and generosity, especially to pilgrims, was well recognized and it was from this honored lineage that Prophet Muhammad (sa) was destined to be born. Approximately four hundred years after Prophet Jesus ascent, a man from this tribe called Ksay, married Hubba, the daughter of Hulayl, chief of the Khuza'ah. Ksay was a prominent Arab and Hulayl preferred him to his own sons. Hulayl died during a skirmish that was later resolved through arbitration. Each party agreed that Ksay should become the new governor of Mecca and receive the much coveted custodianship of Ka'ba. Ksay accepted the appointment and sent for the rest of his family then settled them near the Ka'ba. Amongst the members of Ksay's family was a brother named Zuhra, an uncle named Taym, a cousin named Makhzum and several other cousins who were not as close to him as other members of his family. They, together with their families became known as the Koraysh of the Valley. Distant members of his family settled themselves outside Mecca in the surrounding hills and became known as the Koraysh of the Outskirts.
Among the descendants of Prophet Ishmael arose a powerful, yet chivalrous, honorable and noble tribe, the tribe of Koraysh. It’s hospitality and generosity, especially to pilgrims, was well recognized and it was from this honored lineage that Prophet Muhammad (sa) was destined to be born. Approximately four hundred years after Prophet Jesus ascent, a man from this tribe called Ksay, married Hubba, the daughter of Hulayl, chief of the Khuza'ah. Ksay was a prominent Arab and Hulayl preferred him to his own sons. Hulayl died during a skirmish that was later resolved through arbitration. Each party agreed that Ksay should become the new governor of Mecca and receive the much coveted custodianship of Ka'ba. Ksay accepted the appointment and sent for the rest of his family then settled them near the Ka'ba. Amongst the members of Ksay's family was a brother named Zuhra, an uncle named Taym, a cousin named Makhzum and several other cousins who were not as close to him as other members of his family. They, together with their families became known as the Koraysh of the Valley. Distant members of his family settled themselves outside Mecca in the surrounding hills and became known as the Koraysh of the Outskirts.
THE HOUSE OF ASSEMBLY
Ksay governed Mecca with fairness and loved by everyone and was its undisputed, powerful leader. He took the matter of being the custodian of the Sacred House very seriously, and raised the standard of living of those who tended its upkeep by replacing their tents with permanent dwellings. It was during this time that he built a spacious house for himself in which he conducted tribal meetings. The house was also used for other important gatherings such as weddings and as a point of departure for caravans, and so it was that Ksay's house became known as "The House of Assembly".
Ksay governed Mecca with fairness and loved by everyone and was its undisputed, powerful leader. He took the matter of being the custodian of the Sacred House very seriously, and raised the standard of living of those who tended its upkeep by replacing their tents with permanent dwellings. It was during this time that he built a spacious house for himself in which he conducted tribal meetings. The house was also used for other important gatherings such as weddings and as a point of departure for caravans, and so it was that Ksay's house became known as "The House of Assembly".
PROVISION FOR THE PILGRIMS
Pilgrims flocked to Mecca each year to offer their pilgrimage, and among them were many needy pilgrims. As custodian of the Ka'ba it was Ksay's responsibility to ensure that the needs of the pilgrims were met and that they should neither suffer nor thirst. His own wealth was insufficient to cope with the needs of the ever increasing number of pilgrims so he called for a meeting to raise funds in which he asked the people of Mecca to pledge a modest annual contribution on their flocks. The Meccans were agreeable and by the time the pilgrims arrived for the Greater Pilgrimage there was sufficient food and water to accommodate the pilgrim’s needs. Ksay, anxious to do the best he could for the pilgrims also commissioned an additional leather trough of water to those already provided in Mecca at Mina. Mina lies several miles away on the route to Mecca across the arid and dusty desert, so the trough provided much welcomed relief not only for the pilgrims but for travelers. The income raised through the pledge was more than enough to meet the pilgrim’s needs and so it was through this excess that the first covering was made for the Ka'ba from cloth woven in Yemen.
Pilgrims flocked to Mecca each year to offer their pilgrimage, and among them were many needy pilgrims. As custodian of the Ka'ba it was Ksay's responsibility to ensure that the needs of the pilgrims were met and that they should neither suffer nor thirst. His own wealth was insufficient to cope with the needs of the ever increasing number of pilgrims so he called for a meeting to raise funds in which he asked the people of Mecca to pledge a modest annual contribution on their flocks. The Meccans were agreeable and by the time the pilgrims arrived for the Greater Pilgrimage there was sufficient food and water to accommodate the pilgrim’s needs. Ksay, anxious to do the best he could for the pilgrims also commissioned an additional leather trough of water to those already provided in Mecca at Mina. Mina lies several miles away on the route to Mecca across the arid and dusty desert, so the trough provided much welcomed relief not only for the pilgrims but for travelers. The income raised through the pledge was more than enough to meet the pilgrim’s needs and so it was through this excess that the first covering was made for the Ka'ba from cloth woven in Yemen.
A MATTER OF SUCCESSION
Abdu Manaf was one of Ksay's four sons, and had shown great signs of leadership beyond those of his brothers, who were them selves very capable. However, when the matter of succession arose Ksay's eldest son, Abd Ad−Dharr was Ksay's choice. Just before Ksay died he called for Abd Ad−Dharr and gave him the House of Assembly. He told him that he was going to equalize the matter of rank by decreeing, amongst other matters, that none should be allowed to enter Ka'ba unless he, Abd Ad−Dharr, opened it for them; that no pilgrim be allowed to draw water in Mecca unless he permitted them to do so and that pilgrims were to eat unless he provided for them.
Abdu Manaf was one of Ksay's four sons, and had shown great signs of leadership beyond those of his brothers, who were them selves very capable. However, when the matter of succession arose Ksay's eldest son, Abd Ad−Dharr was Ksay's choice. Just before Ksay died he called for Abd Ad−Dharr and gave him the House of Assembly. He told him that he was going to equalize the matter of rank by decreeing, amongst other matters, that none should be allowed to enter Ka'ba unless he, Abd Ad−Dharr, opened it for them; that no pilgrim be allowed to draw water in Mecca unless he permitted them to do so and that pilgrims were to eat unless he provided for them.
OBEDIENCE OF ADU MANAF
When death came to Ksay, his son Abdu Manaf, complied with his father's wishes and accepted his brother as the new governor and matters ran smoothly.
When death came to Ksay, his son Abdu Manaf, complied with his father's wishes and accepted his brother as the new governor and matters ran smoothly.
DISCORD AMONG THE FAMILY
It was however, the next generation of Koraysh −− including the descendants of Ksay's brother Zuhra and is Uncle Taym −− that dissatisfaction was expressed regarding the way in which matters were being administered. They felt that Hashim, a son of Abdu Manaf, who had already succeeded in distinguishing himself in many honorable ways, was more capable and should have the rights transferred to him. Soon, there was a division among the Koraysh that left only the Makhzum and some distant relatives as well as Abd Ad−Dharr's near relatives in support of Abd Ad−Dharr.
It was however, the next generation of Koraysh −− including the descendants of Ksay's brother Zuhra and is Uncle Taym −− that dissatisfaction was expressed regarding the way in which matters were being administered. They felt that Hashim, a son of Abdu Manaf, who had already succeeded in distinguishing himself in many honorable ways, was more capable and should have the rights transferred to him. Soon, there was a division among the Koraysh that left only the Makhzum and some distant relatives as well as Abd Ad−Dharr's near relatives in support of Abd Ad−Dharr.
THE ALLIANCE OF THE PERFUMED ONES
Hashim and his supporters met together in the precincts of Ka'ba where the daughters of Abdu Manaf prepared a bowl of expensive perfume and placed it before Ka'ba. Each of Hashim's supporters dipped their hands into the bowl and as they did took a solemn oath never to abandon one another. To seal their solemn pact, each supporter rubbed his perfumed hands over the stones of Ka'ba and from that time onward they were referred to as the "Perfumed Ones".
Hashim and his supporters met together in the precincts of Ka'ba where the daughters of Abdu Manaf prepared a bowl of expensive perfume and placed it before Ka'ba. Each of Hashim's supporters dipped their hands into the bowl and as they did took a solemn oath never to abandon one another. To seal their solemn pact, each supporter rubbed his perfumed hands over the stones of Ka'ba and from that time onward they were referred to as the "Perfumed Ones".
THE ALLIANCE OF THE CONFEDERATES
Those who supported Abd Ad−Dharr likewise swore an oath of allegiance, and became known as the "Confederates".
Those who supported Abd Ad−Dharr likewise swore an oath of allegiance, and became known as the "Confederates".
THE SANCTITY OF KA'BA AND ITS PRECINCTS
Soon there was an ice−cold atmosphere between the two parties. Matters deteriorated to the extent that the two factions reached the brink of fighting to the death to resolve the matter. However, Ka'ba and its surrounding area −− the perimeters of which extend for several miles −− had always been held sacred and fighting within this area had been strictly forbidden since the time of Prophets Abraham and Ishmael. However, before things reached the point of no return a compromise was proposed which proved acceptable to both parties. The compromise was that Abd Ad−Dharr should retain the keys to Ka'ba together with its rights and also keep his home −− the House of Assembly. On the other hand, Hashim should from now onward receive the right to collect the pledged contributions for welfare of the pilgrims.
#Hasim#
Soon there was an ice−cold atmosphere between the two parties. Matters deteriorated to the extent that the two factions reached the brink of fighting to the death to resolve the matter. However, Ka'ba and its surrounding area −− the perimeters of which extend for several miles −− had always been held sacred and fighting within this area had been strictly forbidden since the time of Prophets Abraham and Ishmael. However, before things reached the point of no return a compromise was proposed which proved acceptable to both parties. The compromise was that Abd Ad−Dharr should retain the keys to Ka'ba together with its rights and also keep his home −− the House of Assembly. On the other hand, Hashim should from now onward receive the right to collect the pledged contributions for welfare of the pilgrims.
#Hasim#
HASHIM AND THE PILGRIMS
Before the pilgrimage each year, Hashim would invite the leaders of the tribes to attend a meeting in the House of Assembly to discuss the preparations for the pilgrimage. He would remind them that they had been blessed by being the neighbors of the House of Allah, and that the pilgrims were visitors to His House. He told them that because the pilgrims were the guests of Allah they had more rights upon their generosity than ordinary guests and after having drawn their attention to this right he would ask them to give their pledged contribution. Like his grandfather, he told them that if his own wealth had been sufficient, he would have accommodated the expense himself and not asked them for their contribution to the fund. All complied with Hashim's request and the contribution pledge was collected.
Before the pilgrimage each year, Hashim would invite the leaders of the tribes to attend a meeting in the House of Assembly to discuss the preparations for the pilgrimage. He would remind them that they had been blessed by being the neighbors of the House of Allah, and that the pilgrims were visitors to His House. He told them that because the pilgrims were the guests of Allah they had more rights upon their generosity than ordinary guests and after having drawn their attention to this right he would ask them to give their pledged contribution. Like his grandfather, he told them that if his own wealth had been sufficient, he would have accommodated the expense himself and not asked them for their contribution to the fund. All complied with Hashim's request and the contribution pledge was collected.
HASHIM ESTABLISHES CARAVAN ROUTES
The life of a caravaner was perilous, but for many it brought prosperity. A caravaner could expect to face many hazards other than the extreme heat of the desert followed by the intense cold of the night during certain times of the year. But, perhaps the greatest hazard of all was the fear of being attacked by marauding tribes. All too often caravans were attacked resulting in the loss of both life and merchandise. Hashim knew well the burden of the caravaner so he decided to visit with the tribal chieftains along the trade routes traveled by the Koraysh and use his powers of friendly persuasion and fairness to secure a safe passage. One by one the tribes agreed and soon the trade routes became less hazardous. Hashim's sense of fairness and compassion toward his fellow beings was demonstrated yet again during a year in which there was extreme drought followed by famine. Upon hearing of a neighboring tribe's suffering he arranged for a supply of food and water to be distributed among the stricken tribe. This upright act, and others like it, led to the strengthening of bonds between the Koraysh and other tribes. Hashim's just character and ability to organize were known not only by his fellow Arabs but to the great powers of the day, namely the Emperor of Rome and the King of Abyssinia, ruler of Yemen. It was through their admiration of Hashim that he succeeded to negotiate peaceful, lasting treaties, which in turn exempted the Koraysh from the payment of previously enforced trading taxes. Hashim's popularity was such that whenever Koraysh traders reach Angoria −− now Ankara, the Emperor himself would go out to welcome them and show great hospitality and inquire about Hashim. The two great trade routes were now secure, so during the winter when the heat of the desert had died down, caravans would set off on their journey to Yemen, then as summer advanced caravans would set off in the opposite direction on their long trail to the north−west reaching as far away as Palestine or Syria which was at that time part of the Roman Empire.
The life of a caravaner was perilous, but for many it brought prosperity. A caravaner could expect to face many hazards other than the extreme heat of the desert followed by the intense cold of the night during certain times of the year. But, perhaps the greatest hazard of all was the fear of being attacked by marauding tribes. All too often caravans were attacked resulting in the loss of both life and merchandise. Hashim knew well the burden of the caravaner so he decided to visit with the tribal chieftains along the trade routes traveled by the Koraysh and use his powers of friendly persuasion and fairness to secure a safe passage. One by one the tribes agreed and soon the trade routes became less hazardous. Hashim's sense of fairness and compassion toward his fellow beings was demonstrated yet again during a year in which there was extreme drought followed by famine. Upon hearing of a neighboring tribe's suffering he arranged for a supply of food and water to be distributed among the stricken tribe. This upright act, and others like it, led to the strengthening of bonds between the Koraysh and other tribes. Hashim's just character and ability to organize were known not only by his fellow Arabs but to the great powers of the day, namely the Emperor of Rome and the King of Abyssinia, ruler of Yemen. It was through their admiration of Hashim that he succeeded to negotiate peaceful, lasting treaties, which in turn exempted the Koraysh from the payment of previously enforced trading taxes. Hashim's popularity was such that whenever Koraysh traders reach Angoria −− now Ankara, the Emperor himself would go out to welcome them and show great hospitality and inquire about Hashim. The two great trade routes were now secure, so during the winter when the heat of the desert had died down, caravans would set off on their journey to Yemen, then as summer advanced caravans would set off in the opposite direction on their long trail to the north−west reaching as far away as Palestine or Syria which was at that time part of the Roman Empire.
HASHIM MEETS SALMA, DAUGHTER OF AMR
On the route northwards caravans would make their way to a desert oasis called Yathrib −− now called Medina −− to trade and replenish supplies before setting off again on their long trip. The inhabitants of Yathrib were both Arab and Jew. At first, the Arabs were known as the children of Kaylah but as time passed they had divided into two tribes, the tribes of Aws and the tribe of Khazraj, both of whom were the sons of Kaylah. In those days its was common for a man to have many wives, some as many as forty. Hashim was already married when he met, in Yathrib, a noble, influential lady named Salma, the daughter of Amr from the tribe of Najjar, a branch of Khazraj. Hashim proposed to her and she accepted on condition that she remained in control of her own affairs and that when she gave birth to a son, the boy would remain with her in Yathrib until he reached the age of puberty. Hashim accepted her conditions and the two were married. It was a happy, successful arrangement and Hashim made frequent trips to Yathrib to stay with Salma. On several occasions Hashim continued on from Yathrib to Syria, however, on one such journey he was taken ill in the city of Gaza, Palestine. His illness proved to be serious and he did not recover. Salma was pregnant and later gave birth to a son whom she named Shayba. As Shayba grew up he loved to listen to the heart warming stories about his generous father, and it was through the example of his father’s noble sense of fairness and peaceful character that Shayba modeled his own life.
On the route northwards caravans would make their way to a desert oasis called Yathrib −− now called Medina −− to trade and replenish supplies before setting off again on their long trip. The inhabitants of Yathrib were both Arab and Jew. At first, the Arabs were known as the children of Kaylah but as time passed they had divided into two tribes, the tribes of Aws and the tribe of Khazraj, both of whom were the sons of Kaylah. In those days its was common for a man to have many wives, some as many as forty. Hashim was already married when he met, in Yathrib, a noble, influential lady named Salma, the daughter of Amr from the tribe of Najjar, a branch of Khazraj. Hashim proposed to her and she accepted on condition that she remained in control of her own affairs and that when she gave birth to a son, the boy would remain with her in Yathrib until he reached the age of puberty. Hashim accepted her conditions and the two were married. It was a happy, successful arrangement and Hashim made frequent trips to Yathrib to stay with Salma. On several occasions Hashim continued on from Yathrib to Syria, however, on one such journey he was taken ill in the city of Gaza, Palestine. His illness proved to be serious and he did not recover. Salma was pregnant and later gave birth to a son whom she named Shayba. As Shayba grew up he loved to listen to the heart warming stories about his generous father, and it was through the example of his father’s noble sense of fairness and peaceful character that Shayba modeled his own life.
THE BROTHERS OF HASHIM
Hashim had two blood brothers named Abdu Shams and Muttalib, and a half−brother named Nawfal. Both Abdu Shams and Nawfal were traders, Abdu Shams' trade route lay between Mecca, Yemen and Syria, whereas, Nawfal's trade route, for the most part, took him to distant Iraq. On account of their commerce, the brothers were away from Mecca for long periods of time resulting in Muttalib, their younger brother, assuming the responsibility of the rights to collect the pilgrimage contribution pledge.
Hashim had two blood brothers named Abdu Shams and Muttalib, and a half−brother named Nawfal. Both Abdu Shams and Nawfal were traders, Abdu Shams' trade route lay between Mecca, Yemen and Syria, whereas, Nawfal's trade route, for the most part, took him to distant Iraq. On account of their commerce, the brothers were away from Mecca for long periods of time resulting in Muttalib, their younger brother, assuming the responsibility of the rights to collect the pilgrimage contribution pledge.
MUTTALIB'S SUCCESSOR
As time passed, Muttalib pondered over who should be his successor. His deceased elder brother Hashim had married four wives and from them he had three sons. Shayba, the son of Salma, although younger than his half−brothers, displayed signs of leadership at an early age. Traders passing through Yathrib would relate reports about him to Muttalib, and the more he heard about his nephew the more impressed he became as His character appeared to be developing to be much like that of his father. Wishing to know more about Shayba he decided to go to Yathrib to see for himself and visit with his extended family. Muttalib was not disappointed, the reports he received were correct, so he asked his mother to entrust Shayba to his guardianship. At first Salma was reluctant to let her son go with him, and Shayba, out of love and respect for his mother, refused to leave without her consent. Muttalib explained to Salma that Mecca had more to offer her son than Yathrib. He reminded her of the nobility of the Koraysh tribe and that it was They who had been entrusted with the prestigious custodianship of the House of Allah. He told her that he was of the opinion that her son stood an excellent chance of Receiving the office his father had once held and thereby become one of the chieftains of the Koraysh tribe. Muttalib stressed the point however, that in order for her son to be considered as a candidate for such honors it was imperative for the people of Mecca to know him in person, otherwise he would simply be overlooked. Salma, was convinced by Muttalib's reasoning and knew the proposal was in her son's best interest, so she agreed to let his uncle take him to Mecca. She consoled herself with the knowledge that she could visit him fairly regularly as the journey to Mecca was relatively short, taking ten to eleven days of travel.
As time passed, Muttalib pondered over who should be his successor. His deceased elder brother Hashim had married four wives and from them he had three sons. Shayba, the son of Salma, although younger than his half−brothers, displayed signs of leadership at an early age. Traders passing through Yathrib would relate reports about him to Muttalib, and the more he heard about his nephew the more impressed he became as His character appeared to be developing to be much like that of his father. Wishing to know more about Shayba he decided to go to Yathrib to see for himself and visit with his extended family. Muttalib was not disappointed, the reports he received were correct, so he asked his mother to entrust Shayba to his guardianship. At first Salma was reluctant to let her son go with him, and Shayba, out of love and respect for his mother, refused to leave without her consent. Muttalib explained to Salma that Mecca had more to offer her son than Yathrib. He reminded her of the nobility of the Koraysh tribe and that it was They who had been entrusted with the prestigious custodianship of the House of Allah. He told her that he was of the opinion that her son stood an excellent chance of Receiving the office his father had once held and thereby become one of the chieftains of the Koraysh tribe. Muttalib stressed the point however, that in order for her son to be considered as a candidate for such honors it was imperative for the people of Mecca to know him in person, otherwise he would simply be overlooked. Salma, was convinced by Muttalib's reasoning and knew the proposal was in her son's best interest, so she agreed to let his uncle take him to Mecca. She consoled herself with the knowledge that she could visit him fairly regularly as the journey to Mecca was relatively short, taking ten to eleven days of travel.
THE ARRIVAL OF SHAYBA IN MECCA
Muttalib, with Shayba riding behind him on the camel set out for Mecca. As they entered the City, the people saw Muttalib and thought the youth riding behind him was his new servant and commented: "Look, the servant of Muttalib −− Abd Al Muttalib!" Muttalib was amused and replied, "Be off with you, he is the son of my brother Hashim!" The mistake was a source of amusement and news of his arrival spread throughout Mecca, but the name stuck, so Shayba became affectionately known as Abd al Muttalib.
Muttalib, with Shayba riding behind him on the camel set out for Mecca. As they entered the City, the people saw Muttalib and thought the youth riding behind him was his new servant and commented: "Look, the servant of Muttalib −− Abd Al Muttalib!" Muttalib was amused and replied, "Be off with you, he is the son of my brother Hashim!" The mistake was a source of amusement and news of his arrival spread throughout Mecca, but the name stuck, so Shayba became affectionately known as Abd al Muttalib.
NAWFAL DISPUTES SHAYBAH'S INHERITANCE
It wasn't long after Shayba's arrival when Nawfal disputed the young man's right over his father's estate. Muttalib stood by his nephew, and pressure was also brought to bear from Yathrib and Shayba, now known as Abd Al Muttalib, received his rights.
It wasn't long after Shayba's arrival when Nawfal disputed the young man's right over his father's estate. Muttalib stood by his nephew, and pressure was also brought to bear from Yathrib and Shayba, now known as Abd Al Muttalib, received his rights.
THE DEATH OF MUTTALIB
As time passed, Abd Al Muttalib's character continued to grew in both integrity and honor; the people of Mecca loved him and without doubt he lived up to and surpassed the expectations of his uncle. From an early age he had displayed strong capabilities of just leadership. His uncle had taught him the importance of administering the rights of the pilgrims and he diligently assisted his uncle in its preparation. Several years after is arrival in Mecca, Abd Al Muttalib's uncle passed away. No one in Mecca disputed his nephew's qualifications to succeed him. In fact many Meccans were of the opinion that Abd Al Muttalib surpassed both his father and uncle in fulfilling the duties of Custodian of the House of Allah with all its weighty responsibilities.
As time passed, Abd Al Muttalib's character continued to grew in both integrity and honor; the people of Mecca loved him and without doubt he lived up to and surpassed the expectations of his uncle. From an early age he had displayed strong capabilities of just leadership. His uncle had taught him the importance of administering the rights of the pilgrims and he diligently assisted his uncle in its preparation. Several years after is arrival in Mecca, Abd Al Muttalib's uncle passed away. No one in Mecca disputed his nephew's qualifications to succeed him. In fact many Meccans were of the opinion that Abd Al Muttalib surpassed both his father and uncle in fulfilling the duties of Custodian of the House of Allah with all its weighty responsibilities.
0 comments:
Post a Comment