Nusrah: The Shara’i Method to Assume Authority
The following is the english translation of two articles from the Arabic magazine, Al-Waie Rajab & Sh'aban 1429 hijri (2008) issue:
بسم الله الرحمن الرحيم
Nusrah: The Shara’i Method to Assume Authority. It is enjoined upon the people of power.
By Abu Taqi Al Shami
Allah (swt) has bestowed the early Muslims with His honour, decreed rewards for them, and mentioned their praise in the Great Book. He (swt) mentioned each of the two brotherly groups, who embarked upon a great endeavour, and referred to them as Muhajirin and Ansar (the Immigrants and the Sponsors), which means the people who under took Hijrah and those who offered them the Nusrah. The Hijrah itself was the declaration of the state and migration to the land or abode of Islam (Dar ul Islam), while the Nusrah was created for Hijrah and for establishing the Dar ul Islam. Without the Nusrah and the Ansar, there could be no Hijrah or Muhajirin. Therefore, how can a Muslim, who very often recites the Quran and therein comes across the virtues of the Muhajirin and Ansar, continue to ignore the virtues of Hijrah and Nusrah?
Since we are discussing Nusrah which followed the Hijrah, it becomes inevitable to refer to the biography of the Prophet (saw) and follow his example. The Prophet (saw)’s efforts in Makkah were directed at establishing an abode of Islam (Dar ul Islam), he treaded clearly defined path with properly calibrated milestones which could later be imitated by later generations when the Dar ul Islam ceases to exist and in fact following these well laid tracks will be mandatory in working towards establishing the Dar ul Islam. In fact the re-emergence of Dar ul Islam has been mentioned by the Prophet (saw) in Ahadeeth where he also gave glad tidings of the return of the Khilafah.
In the tenth of the Prophethood, which is three years prior to the Hijrah, after the death of the Prophet (saw)’s uncle Abu Talib who provided some measure of Nusrah and protection which enabled the Prophet to safely carry the call of Islam, and the Prophet (saw) realised that the society in Makkah was neither affected by the call of Islam nor there was any public opinion for Islam and its concepts. It was in this phase that Allah (swt) ordered him (saw) to seek Nusrah. Nusrah means good support, in the lexicons, Nasr means supporting the victims of injustice, while Ansar means a group of those who provide support and succor to the oppressed. Under the chapter titled: Efforts of the Prophet (saw) to seek Nusrah from the tribe of ‘Thaqeef’, in Seerat ibn Hisham, it is reported:
: «قَالَ ابْنُ إسْحَاقَ : وَلَمّا هَلَكَ أَبُو طَالِبٍ، نَالَتْ قُرَيْشٌ مِنْ رَسُولِ اللّهِ (صلى الله عليه وآله وسلم) مِنَ الأَذَى مَا لَمْ تَكُنْ تَنَالُ مِنْهُ فِي حَيَاةِ عَمّهِ أَبِي طَالِبٍ، فَخَرَجَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) إلَى الطّائِفِ يَلْتَمِسُ النّصْرَةَ مِنْ ثَقِيفٍ، وَالْمَنَعَةَ بِهِمْ مِنْ قَوْمِهِ، وَرَجَاءَ أَنْ يَقْبَلُوا مِنْهُ مَا جَاءَهُمْ بِهِ مِنْ اللّهِ عَزّ، وَجَلّ فَخَرَجَ إلَيْهِمْ وَحْدَهُ».
“Ibn Ishaq says: when Abu Talib died, the Quraysh inflicted persecuted the prophet (saw) so much which they could not during the time of his (saw) uncle. The Prophet (saw) left for Ta’if in order to seek their support and protection and asked them to accept what was revealed to him from Allah (swt). He went alone to Ta’if.”
It is narrated on the authority of Ibn Abbas (r.a) in Ibn Hajar’s Fath ul Bari, Tuhaft ul Ahwadhi & al Kalam as well as Hakim, Abu Nua’im and Baihaqi in Dala’il with sound narrations, Ibn Abbas quotes Ali ibn Abi Talib who says:
«لَمَّا أَمَرَ اللَّهُ نَبِيّه أَنْ يَعْرِض نَفْسَه عَلَى قَبَائِل الْعَرَب، خَرَجَ وَأَنَا مِنْهُ وَأَبُو بَكْر إِلَى مِنًى، حَتَّى دَفَعَنَا إِلَى مَجْلِس مِنْ مَجَالِس الْعَرَب».
“When Allah (swt) ordered the Prophet to approach the Arab tribes, I and Abu Bakr accompanied the Prophet (saw) to Mina until the court of the Arab tribes.”
It is therefore established that the command to approach the Arab tribes and seek their support, as well as the timing of this approach came from Allah (swt) as is evident from the narration of Ali ibn Abi Talib (r.a) above. The timing of this command coincides with the loss of protection & support of the Prophet (saw). He was no longer safe and protected, the Quraysh would not allow him to carry the call of Allah, and at the same time the Prophet had no hopes that the society in Makkah would accept his authority since the public opinion itself in Makkah was not favourable to Islam. Thus the Prophet was ordered to seek Nusrah at that point in time in order to make encourage the da’wah and bring Islam to position that befits it in terms of ruling, authority and a comprehensive implementation of its Ahkam. The Prophet (saw) began this task of seeking the Nusrah from Ta’if which was counted among the most powerful entities in the Arabian Peninsula at the time. In fact it rivaled the Quraysh in terms of strength, prestige and position. This is what was stressed by Walid ibn Mughairah when he refuted the revelation of Quran on Muhammad (saw) and not upon the nobles of Makkah & Ta’if. Allah (swt) then revealed the ayah:
(وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْءانُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ)
“And they say: "Why is not this Qur'ân sent down to some great man of the two towns (Makkah and Tâ'if)?" [TMQ: al Zukhruf: 31]
The strength of the people of Ta’if is evident by the fact that even after the Islamic state was later established, Ta’if was not conquered by ease, it was under siege resulting in heavy casualties on both sides and canons had to be fired to break their resistance. The Prophet (saw) proceeded to Ta’if intending to meet their chieftains and nobles, he met three of them and talked to them about Islam and Nusrah. He returned disappointed from there due to the rejection of Nusrah by the tribal heads. This was the beginning. The Prophet returned from Ta’if and stayed with al Mut’im ibn ‘Adai on the outskirts of Makkah and began to approach the powerful leaders of other Arab tribes during the hajj seasons. These tribal leaders were in effect the heads of governments in our times. In Seerat ibn Hisham, under the chapter about the Prophet (saw) approaching the tribes, Ibn Ishaq says:
ثُمّ قَدِمَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) مَكّةَ، وَقَوْمُهُ أَشَدُّ مَا كَانُوا عَلَيْهِ مِنْ خِلاَفِهِ وَفِرَاقِ دِينِهِ إلاّ قَلِيلاً مُسْتَضْعَفِينَ مِمّنْ آمَنَ، فَكَانَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) يَعْرِضُ نَفْسَهُ فِي الْمَوَاسِمِ إذَا كَانَتْ عَلَى قَبَائِلِ الْعَرَبِ يَدْعُوهُمْ إلَى اللّهِ، وَيُخْبِرُهُمْ أَنّهُ نَبِيّ مُرْسَلٌ، وَيَسْأَلُهُمْ أَنْ يُصَدّقُوهُ وَيَمْنَعُوهُ حَتّى يُبَيّنَ (لَهُمْ) اللّهُ مَا بَعَثَهُ بِهِ"
“The Prophet (saw) came to Makkah but his people (the Quraysh) were even more severe than before except the few who had embraced Islam. The Prophet (saw) would approach the tribes during the hajj season and call them to Allah, inform them that he was the Messenger sent by Allah and urge them to believe in him and protect him until Allah manifests for them what He (swt) has sent down.”
The books of seerah show that the Prophet (saw) during the hajj season approached anyone who occupied a position of honour and was powerful. In seerat Ibn Hisham, under the chapter “the Prophet (saw) approaching the Arabs during the seasons”, it says: “Ibn Ishaq said:
: فَكَانَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) عَلَى ذَلِكَ مِنْ أَمْرِهِ، كُلّمَا اجْتَمَعَ لَهُ النّاسُ بِالْمَوْسِمِ أَتَاهُمْ يَدْعُو الْقَبَائِلَ إلَى اللّهِ وَإِلَى الإِسْلاَمِ، وَيَعْرِضُ عَلَيْهِمْ نَفْسَهُ وَمَا جَاءَ بِهِ مِنْ اللّهِ مِنْ الْهُدَى وَالرّحْمَةِ، وَهُوَ لا يَسْمَعُ بِقَادِمِ يَقْدَمُ مَكّةَ مِنْ الْعَرَبِ لَهُ اسْمٌ وَشَرَفٌ، إلا تَصَدّى لَهُ فَدَعَاهُ إلَى اللّهِ وَعَرَضَ عَلَيْهِ مَا عِنْدَهُ"
“The Prophet (saw) persistently pursued this matter whenever people met him during the (hajj) seasons, he called the tribes to Allah and to Islam and presented himself to them as well as what guidance was revealed by Allah (swt). The Prophet (saw) heard of no one of some significance and nobility visiting Makkah except that he called him to Allah and presented his call to him.”
The books of Seerah inform us that the Prophet visited Bani Kalb at their place and they refused to accept him, he came over to Bani Hanifah of al Yamamah at their place and they behaved very rudely like no other Arab tribe. The Prophet called on Bani ‘Aamer ibn Sa’sa’ and refused unless he gave them the authority after him which the Prophet (saw) rejected. He then visited Bani Kindah of Yemen at their camp and they also demanded authority after him and so the Prophet rejected their Nusrah. He called on Bakr bin Wa’il at their camps; they refused to protect the Prophet (saw) because they were in the vicinity of Persia. When the Prophet (saw) visited Bani Rabee’ah’s camp, they did not answer. The Prophet (saw) called on Bani Shaiban at their camps who also were in close vicinity of Persia. Bani Shaiban offered to protect the Prophet (saw) from the Arabs but not the Persians, so the Prophet (saw) replied to them:
«ما أسأتم الرد إذ أفصحتم بالصدق، إنه لا يقوم بدين الله إلا من حاطه من جميع جوانبه»
“Your eloquence of the truth amounts to its rejection. No one stands by the deen of Allah except the one who covers all its aspects.” The Prophet (saw) continued to seek Nusrah despite the refusal of several tribes; he did neither waver, nor despaired nor changed his course. ‘Zaad al Ma’ad’ reports from al-Waqidi who says:
«وَكَانَ مِمّنْ يُسَمّى لَنَا مِنْ الْقَبَائِلِ الّذِينَ أَتَاهُمْ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) وَدَعَاهُمْ وَعَرَضَ نَفْسَهُ عَلَيْهِمْ بَنُو عَامِرِ بْنِ صَعْصَعَة، وَمُحَارِبُ بْنُ حصفة، وَفَزَارَةُ، وَغَسّانُ، وَمُرّةُ، وَحَنِيفَةُ، وَسُلَيْمٌ، وَعَبْسُ، وَبَنُو النّضْر،ِ وَبَنُو الْبَكّاءِ، وَكِنْدَةُ، وَكَلْبٌ، وَالْحَارِثُ بْنُ كَعْبٍ، وَعُذْرَةُ، وَالْحَضَارِمَةُ، فَلَمْ يَسْتَجِبْ مِنْهُمْ أَحَدٌ."
“The tribes known to us whom the Prophet (saw) approached and called them are Banu ‘Aamer ibn Sa’sa’, Muharib ibn Hafsah, Fazarah, Ghassan, Murrah, Haneefah, Sulaym, ‘Abs, Banu Nadhar, Banu Bika’, Kindah, Kalb, Harith ibn Ka’ab, ‘Udrah and the Hadhramis. None of them responded positively.” The Prophet (saw) persisted in seeking Nusrah until Allah (swt) blessed His deen with Nusrah. Ibn Ishaq is quoted in Seerat ibn Hisham:
"فَلَمّا أَرَادَ اللّهُ عَزّ وَجَلّ إظْهَارَ دِينِهِ وَإِعْزَازَ نَبِيّهِ (صلى الله عليه وآله وسلم) وَإِنْجَازَ مَوْعِدِهِ لَهُ خَرَجَ رَسُولُ اللّهِ (صلى الله عليه وآله وسلم) فِي الْمَوْسِمِ الّذِي لَقِيَهُ فِيهِ النّفَرُ مِنْ الأَنْصَارِ، فَعَرَضَ نَفْسَهُ عَلَى قَبَائِلِ الْعَرَبِ، كَمَا كَانَ يَصْنَعُ فِي كُلّ مَوْسِمٍ. فَبَيْنَمَا هُوَ عِنْدَ الْعَقَبَةِ لَقِيَ رَهْطًا مِنْ الْخَزْرَجِ أَرَادَ اللّهُ بِهِمْ خَيْراً."
“When Allah (swt) decreed the domination of His deen and honouring His Messenger (saw) and accomplish His promise, the Prophet (saw) went out in the hajj season when he met people of the Ansar. He presented himself to the Arab tribes as he had been doing during the hajj seasons. So while he was at al-‘Aqabah, he met people from the Khazraj tribe whom Allah (swt) wished to bless. Those people from Khazraj accepted his call and went to reconcile their dispute with the tribe of Aws. They returned the next year with twelve persons and met the Prophet (saw) at al-‘Aqabah, this was the first Bai’ah of ‘Aqabah. Then after the society of Madina was prepared by Mus’ab ibn ‘Umair (r.a) the nobles of the city visited the Prophet (saw) to offer him their protection and assistance. They met the Prophet (saw) again at al-‘Aqabah and made the pledge of allegiance which was a pledge of fighting along with the Prophet (saw). Seerat ibn Hisham narrates from the Prophet (saw) during this bai’ah:
"ثُمّ قَال: أُبَايِعُكُمْ عَلَى أَنْ تَمْنَعُونِي مِمّا تَمْنَعُونَ مِنْهُ نِسَاءَكُمْ وَأَبْنَاءَكُمْ. قَالَ: فَأَخَذَ الْبَرَاءُ بْنُ مَعْرُورٍ بِيَدِهِ ثُمّ قَالَ: نَعَمْ وَاَلّذِي بَعَثَك بِالْحَقّ (نَبِيّاً) لَنَمْنَعَنّك مِمّا نَمْنَعُ مِنْهُ أُزُرَنَا، فَبَايِعْنَا يَا رَسُولَ اللّهِ، فَنَحْنُ وَاَللّهِ أَبْنَاءُ الْحُرُوبِ وَأَهْلُ الْحَلْقَةِ وَرِثْنَاهَا كَابِرًا (عَنْ كَابِرٍ)"
“I take your pledge that you will protect me just as you protect your women and children.” Al Bara’ ibn Ma’roor took the hand of the Prophet (saw) and said: “Indeed, by the One Who sent you with the truth as the Messenger, we shall protect you like we protect our children therefore, take our pledge oh Messenger of Allah, We by Allah are the sons of battles and the weapons of war are like toys for us, this has been our heritage from the times of our forefathers.” With this, Allah promise was fulfilled and a state for Islam was established.
The Prophet (saw) was seeking Nusrah to accomplish two things: One was to ward off any harm to him and protection in order to carry the call of his Rabb (swt), and the other to bring Islam to a position of authority and state. On the first aspect, Hakim narrates in his Mustadrak on the authority of Jabir and on the conditions of the two Sheikhs (Bukhari & Muslim), Jabir (r.a) says:
: «كان رسول الله (صلى الله عليه وآله وسلم) يعرض نفسه على الناس... فيقول: هل من رجل يحملني إلى قومه، فإن قريشاً قد منعوني أن أبلغ كلام ربي؟ قال: فأتاه رجل من بني همدان فقال: أنا. فقال: وهل عند قومك منعة؟ قال: نعم. وسأله من أين هو فقال: من همدان. ثم إن الرجل خشي أن يخفره قومه -أي ينقضوا عهده- فأتى رسول الله (صلى الله عليه وآله وسلم) فقال: آتي قومي فأخبرهم ثم ألقاك من عام قابل. قال: نعم»."
“The Prophet (saw) used to approach the people and say: “Is there a man who would take me to his people, the Quraysh prevent me from carrying the word of my Rabb?” A man from Bani Hamdan came to the Prophet (saw) and said: “Do your people have the strength? The Prophet (saw) said: “Yes” and he asked the man from where he came, the man replied that he was from Banu Hamdan. The man was then afraid that his people may let him down i.e. break his pledge, so he came to the Prophet (saw) and told him: “My people are coming, so talk to them and I shall meet you the next year.” the Prophet (saw) told him: “Yes.”
Seerat ibn Hisham narrates from Ibn Ishaq:
: "فكان رسول الله يعرض نفسه في المواسم على قبائل العرب يدعوهم إلى الله وإلى نصرته، ويخبرهم أنه نبي مرسل، ويسألهم أن يصدّقوه ويمنعوه حتى يبين عن الله ما بعثه به"
“The Prophet (saw) used to approach the Arab tribes during the hajj season and call them Allah and to provide him Nusrah, he used to inform them that he was indeed the Messenger of Allah and ask them to believe in him and to protect him until Allah manifests what He revealed.” Therefore this was a request to provide him the Nusrah in order to enable the Prophet (saw) to carry his call.
While the second aspect concerns what the Prophet (saw) discussed with Bani Sha’ban at their camps and asked them their protection which they refused. Similarly what the Prophet (saw) discussed with Bani ‘Aamer ibn Sa’sa and Bani Kindah who asked him to accede authority to them after him and the Prophet (saw) refused it. This sequence culminated with asking for protection at the pledge of Aws & Khazraj which was a pledge of war that took place at the second pledge at ‘Aqabah.
Indeed this relentless effort of the Prophet (saw) of seeking Nusrah as ordered by Allah (swt) and his persistence & perseverance on this effort without changing his course despite the frustrations & persecutions he was met with, clearly indicates that the order of Allah (swt) to seek Nusrah was categorical and hence was obligatory. This is from the methodology of establishing the state and resuming the Islamic way of life, hence it is not permitted to waver from this path. In our times this can be accomplished by a political party working to revive the Islamic way of life on the pattern of the Prophet Muhammad (saw) and seeking Nusrah from the people of power of the present times who happen to be the armed forces of the Muslim lands. The Prophet (saw) considered the tribes as such and used to seek their protection. He used to first and foremost ask them to accept Islam as a precondition to offer their protection. This condition is applicable to the armed forces of the Muslim lands and certain large tribes who can bring about a change in ruling and authority. The seeking of Nusrah by the Hizb, which works to revive the Islamic way of life, is a political action and those who have the potential to engage in material action are the people of power and thus they have the means to mobilise force. The Hizb urges the people of power who have the means to give the Nusrah. The Hizb works with the Ummah to impress upon the people of power to take up this great responsibility. This is a most urgent task although its obligation is by way of methodology. The task begins after preparing a popular base and making the Islamic concepts dominant basic public opinion. When the societies lack such resolve and are overwhelmed by the present systems, change can not be accomplished in the natural manner. This task is completed and accomplished when power and authority is achieved to implement Islam completely and radically.
Since the task of seeking Nusrah is so important and critical that on this great Shara’i command depends the formation of the state after it has been lost and the rise of Allah’s banner, as well as this is required to eliminate the treachery upon treachery that are confronting the Ummah: it is ruled by other than what Allah (swt) has revealed, it is subjugated to the system of capitalism and is faced with dilemmas, tragedies, woes and great afflictions, and since this task of seeking the Nusrah concerns those who have power and the means to bring about change in ruling to support the call of Islam, and since this matter is of such grave concern and urgency, therefore the responsibility of those who have the means assumes greater significance to bring about a change. Certainly, their rewards are also great if they stand up to their responsibility, and what is a better reward than the Jannah?
Virtues and Merits of those who provide the Nusrah
In the Quran al Kareem:
It is enough merit of the Ansar that Allah (swt) mentioned them in His Book and attributed them with qualities that every Muslim aspires to. He (swt) said about them that they are from the Sabiqoun al Awwaloon (the first ones) and asked us to meticulously follow them. He (swt) is pleased with them and they are pleased with Him (swt). Allah (swt) prepared for them heavens underneath which flow the rivers…their happiness are eternal. Allah (swt) says about them:
(وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ) [التوبة 100]
“And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [TMQ at Tawbah: 100]
He (swt) further says about them:
(لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ)
“Allâh has forgiven the Prophet [sal-Allâhu 'alayhi wa sallam], the Muhâjirûn (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansâr (Muslims of Al-Madinâh) who followed him (Muhammad [sal-Allâhu 'alayhi wa sallam]) in the time of distress (Tabûk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is to them full of kindness, Most Merciful.” [TMQ at Tawbah: 117].
Allah (swt) orders the believers to be Ansar in order that we be pleased:
(يَاأَيُّهَا الَّذِينَ ءَامَنُوا كُونُوا أَنْصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ فَأَيَّدْنَا الَّذِينَ ءَامَنُوا عَلَى عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ) [الصف 14].
“O you who believe! Be you helpers (in the Cause) of Allâh as said 'Esâ (Jesus), son of Maryam (Mary), to the Hawârîyyûn (the disciples): "Who are my helpers (in the Cause) of Allâh?" The Hawârîyyûn (the disciples) said: "We are Allâh's helpers" (i.e. we will strive in His Cause!). Then a group of the Children of Israel believed and a group disbelieved. So, We gave power to those who believed against their enemies, and they became the victorious (uppermost).” [TMQ as Saff: 14].
The Ansar Virtues in the Prophet’s Seerah:
Regarding the second pledge of ‘Aqabah, it is reported in the seerah books:
They (The Ansar) asked: "فَمَا لَنَا بِذَلِكَ يَا رَسُولَ اللّهِ إنْ نَحْنُ وَفّيْنَا (بِذَلِكَ) قَالَ الْجَنّةُ. قَالُوا: اُبْسُطْ يَدَك. فَبَسَطَ يَدَهُ فَبَايَعُوهُ"
“Ya Rasool Allah (saw), what is our reward if we honour our word?” The Prophet (saw) said: “Jannah”. They responded: “Hold your hand”, so the Prophet (saw) held his hand and they made the pledge. As against this, those who have the onus of giving the Nusrah, so that Islam is brought to the fore and they remain faithful to its, are persistent in their loyalty to the rulers who have actually usurped power over the neck of the Ummah.
The two Sheikhs (Bukhari & Muslim) have narrated on the authority of Anas ibn Malik (r.a) who reports that the Prophet (saw) said: «آيَةُ الإِيمَانِ حُبُّ الأَنْصَارِ، وَآيَةُ النِّفَاقِ بُغْضُ الأَنْصَارِ» “"Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy." While Tirmidhi reports on the authority of al-Bara’ bin al’Azib who says he heard the Messenger of Allah (saw) said regarding the Ansar: «لا يُحِبُّهُمْ إِلا مُؤْمِنٌ، وَلا يَبْغَضُهُمْ إِلا مُنَافِقٌ، مَنْ أَحَبَّهُمْ فَأَحَبَّهُ اللَّهُ، وَمَنْ أَبْغَضَهُمْ فَأَبْغَضَهُ اللَّهُ» “None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah.” Bukhari reports on the authority of Anas (r.a): «رَأَى النَّبِيُّ (صلى الله عليه وآله وسلم) النِّسَاءَ وَالصِّبْيَانَ مُقْبِلِينَ، قَالَ: حَسِبْتُ أَنَّهُ قَالَ مِنْ عُرسٍ، فَقَامَ النَّبِيُّ (صلى الله عليه وآله وسلم) مُمْثِلاً فَقَالَ: اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، قَالَهَا ثَلاَثَ مِرَارٍ» “The Prophet saw the women and children (of the Ansar) coming forward. (The sub-narrator said, "I think that Anas said, 'They were returning from a wedding party.' ") The Prophet stood up and said thrice, "By Allah! You are from the most beloved people to me." Bukhari has another narration from Anas (r.a) again who says: «جَاءَتْ امْرَأَةٌ مِنْ الأَنْصَارِ إِلَى رَسُولِ اللَّهِ (صلى الله عليه وآله وسلم) وَمَعَهَا صَبِيٌّ لَهَا، فَكَلَّمَهَا رَسُولُ اللَّهِ (صلى الله عليه وآله وسلم) فَقَالَ: وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّكُمْ أَحَبُّ النَّاسِ إِلَيَّ، مَرَّتَيْنِ» “A woman from the Ansar came to the Prophet (saw) along with her child and spoke to him, so the Prophet (saw) said: “By the one who has my soul in His hand, you (the Ansar) are dearest to me of all people” he said this twice.” Muslim reports on the authority of Anas ibn Malik (r.a) that the Prophet (saw) said: قَالَ «إِنَّ الأَنْصَارَ كَرِشِى وَعَيْبَتِى، وَإِنَّ النَّاسَ سَيَكْثُرُونَ وَيَقِلُّونَ، فَاقْبَلُوا مِنْ مُحْسِنِهِمْ وَاعْفُوا عَنْ مُسِيئِهِمْ» “The Ansar are like my veins vaults (they occupy a position of trust), people will increase in numbers while the Ansar’s numbers will shrink. Therefore accept those from Ansar who do good deeds and forgive those from Ansar who do wrong.” It is also reported in Muslim on the authority of ibn ‘Abbas (r.a) that the Prophet (saw) said about the Ansar: «لا يُبْغِضُ الأَنْصَارَ رَجُلٌ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ» “No man who believes in Allah and the day of judgement hates Ansar.” Bukhari reports on the authority of ‘Amr bin Murrah who says: «سَمِعْتُ أَبَا حَمْزَةَ، رَجُلاً مِنْ الأَنْصَارِ، قَالَتْ الأَنْصَارُ: إِنَّ لِكُلِّ قَوْمٍ أَتْبَاعًا وَإِنَّا قَدْ اتَّبَعْنَاكَ، فَادْعُ اللَّهَ أَنْ يَجْعَلَ أَتْبَاعَنَا مِنَّا، قَالَ النَّبِيُّ (صلى الله عليه وآله وسلم): اللَّهُمَّ اجْعَلْ أَتْبَاعَهُمْ مِنْهُمْ» “I heard Abu Hamza, an Ansar say: “the Ansar said: “Every people have a following and we have followed you, therefore pray to Allah that He makes our people follow our example, the Prophet (saw) said: “Oh Allah, make their followers from among them.” Then we have that most eloquent and effective address that the Prophet (saw) made after distributing the spoils of Hunain, this narrative is from Musnad Ahmad on the authority of Abu Said al-Khudri (r.a):
«أَفَلا تَرْضَوْنَ يَا مَعْشَرَ الأَنْصَار أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ وَتَرْجِعُونَ بِرَسُولِ اللَّهِ (صلى الله عليه وآله وسلم) فِي رِحَالِكُمْ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْلا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنْ الأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ شِعْبًا وَسَلَكَتِ الأَنْصَارُ شِعْبًا لَسَلَكْتُ شِعْبَ الأَنْصَارِ، اللَّهُمَّ ارْحَمِ الأَنْصَارَ، وَأَبْنَاءَ الأَنْصَارِ، وَأَبْنَاءَ أَبْنَاءِ الأَنْصَارِ»
“Oh Ansar! are you pleased that others walk away with sheep and camels and you return with Allah‘s Messenger in your company; By the one Who possesses Mohammad (saw)’s soul, were it not for the Hijrah, I would myself be from the Ansar. And if the entire people tread a valley and the Ansar went for another valley, I would tread Ansar’s valley. Oh Allah! Have mercy on Ansar, have mercy of their sons, and their sons’ sons.” What attribute could be greater that loving Ansar is the sign of being a believer, and hating the Ansar is taken as a sign of being hypocrite? What can a greater position than the position of those who are dearest to the Prophet (saw) than the rest of the people and they are his chosen people and his kin? What could be higher honour than their sons, and progeny being forgiven? Not only that the Prophet followers and his friends are from them. What can be more significant than the fact that the Allah, the Merciful’s heaven trembles at the passing away of a man named Sa’ad ibn Ma’adh, what discerns him from the rest of the Sahabah is his giving the Nusrah! Bukhari narrates on the authority of Jabir (r.a) who says: «سَمِعْتُ النَّبِيَّ (صلى الله عليه وآله وسلم) يَقُولُ: اهْتَزَّ الْعَرْشُ لِمَوْتِ سَعْدِ بْنِ مُعَاذٍ». “I heard the Prophet (saw) say: “the heavens trembled at the death of Sa’ad bin Ma’adh.”
All these are in fact the exclusive virtues of the Ansar that no one shares with them except the Muhajirin. So where are the Ansar, now that there is great potential for Nusrah for them to emulate the fist Ansar, the first heroes. And the doors for Nusrah which though were shut for long centuries are now wide open. Blessings and congratulations are for those who are chosen by Allah to open these doors, Allah knows, the doors once they are shut may never open again!
Sa’ad ibn Mu’adh
By Jawad Abdul Muhsin, Al-Khaleel (Hebron), Palestine.
It is the duty of the people of power to realise that the Islamic State was established and destroyed only once before. The greatness of the one who now establishes it is like the one who protected and supported the Prophet (saw). His status, by the will of Allah (swt) will be like that of Sa’ad ibn Ma’adh (r.a) about whom the Prophet (saw) said: «لقد اهتز العرش لوفاة سعد بن معاذ» “The heavens have trembled at the death of Sa’ad ibn Ma’adh.” It is the duty of every person who commands power among the Muslims to study about Sa’ad ibn Ma’adh (r.a)…it was him who stood on the decisive day of the battle of Badr and told the Prophet (saw):
«لقد آمنا بك وصدقناك... وشهدنا أن ما جئت به هو الحق، وأعطيناك على ذلك عهودنا ومواثيقنا على السمع والطاعة لك، فامض يا رسول الله لما أردت فنحن معك، فوالذي بعثك بالحق لو استعرضت بنا البحر فخضته لخضناه معك ما تخلف منا رجل واحد، وما نكره أن تلقى بنا عدونا غداً، إنا لَصبرٌ في الحرب، صُدقٌ عند اللقاء، لعل الله يريك منا ما تقر له عينك، فسر على بركة الله».
“We have believed in you and trusted you…and testify that what you have brought is the truth, and on that we have given our pledges to listen to you and obey you. Therefore you decide (any which way) and we are with you, by the One who sent you down with the truth if you order us to jump into the ocean, not one of us will waver. We are not averse to confronting the enemy tomorrow, we shall be steadfast in our fight, and may Allah manifest to you what will please your eyes, let us march and count ob His support.”
In another narration:
«لعلك أن تكون قد خرجت لأمر وأحدث الله إليك غيره، فانظر الذي أحدث الله إليك فامضِ، فَصِل حِبال من شئت، واقطع حبال من شئت، وما أخذت منا كان أحبَّ إلينا مما تركت».
“You may proceed where you wish and have relations with whom you wish and cut off relations with whom you wish, take from our wealth what you want and give whatever you want. What ever you take from us will be dearer to us than what you leave with us.”
This is what the people of power must bear in mind regarding the critical issue confronting the Ummah, they should not be like Banu ‘Abd Ashhal but rather like a poet says:
Strong, when they confront (the enemy), mild hearted when praying (to Allah)
ثقالٌ إذا لاقوا، خفافٌ إذا دُعُوا=كثيرٌ إذا اشتدوا، قليلٌ إذا عُدوا
This was Sa’ad about whom the people told the Prophet (saw): «ما حملنا يا رسول الله ميتاً أخفَّ علينا منه» “We have not carried a dead body lighter than this.” And the Prophet (saw) replied to them: «ما يمنعه أن يخفَّ وقد هبط من الملائكة كذا وكذا لم يهبطوا قط قبل يومه قد حملوا معكم» “Nothing made his body lighter, but it was such and such number of angels who descended and carried him along with you. Those angels had never before descended.” This is narrated in Tabaqat ibn Sa’ad.
Such was Sa’ad that when his soul was carried to his Creator, Jibreel (a.s) came to the Prophet (saw) and said: «من هذا العبد الصالح الذي مات؟ فتحت له أبواب السماء وتحرك له العرش» “Who was this good soul who died? The gates of the heavens were opened for him and the throne moved.” This is narrated by Haakim and authenticated by al-Dhahabi; also Imam Ahmad reported it with an authentic chain of narration. The Prophet (saw) said: «هذا العبد الصالح الذي تحرك له العرش وفتحت له أبواب السماء وشهده سبعون ألفاً من الملائكة لم ينزلوا إلى الأرض قبل ذلك، لقد ضُمَّ ضمَّة ثم أخرج عنه». “This virtuous servant for whom the gates of heavens were opened and the throne moved. Seventy thousand angels descended for him, he was buried and left.”
Such was Sa’ad who enjoyed the blessings of Allah (swt), Asma’ bint Yazeed Sakan reports…that when Sa’ad died, his mother wept and the Prophet (saw) told her: «ليرقأ (لينقطع) دمعك، ويذهب حزنك، فإن ابنك أول من ضحك الله له واهتز له العرش» “Your tears would recede and your sorrow be lessened if you know that your son is the first person for whom Allah (swt) smiled and the heavens trembled.” This is reported in at-Tabarani.
Such is the position of the one who provided support & protection to the Prophet (saw) when the Islamic State was established…but perhaps the blessings of Allah (swt) will be even greater for the one who now provides that support for His deen because now it is overwhelmed with kufr from all sides and the nations of the world are united against it.
At the same time if person shirks away from his duty to support the deen of Allah, his military ranks and honours will not be able to stop the wrath of Allah (swt). Every officer who controls power in any way must realise that Sa’ad ibn Ma’adh was not meant to be the last person and the like of him will not surface again… every Muslim officer must realise that he himself is Sa’ad and is in a position to give Nusrah like Sa’ad (r.a). This address to him is just like the address was to Sa’ad then!
Usaid ibn Hudhair (r.a)
A person of noble traits leaves an inheritance of nobility..
His father was Hudhair al-Kataib who was a chieftain of the Aws tribe. He was a senior leader of the Arabs and a fierce fighter during the period of Jahilliyah.
Usaid (r.a) inherited his father’s position, his bravery and other qualities. Before he accepted Islam, he was a leader of Madina and a noble among Arabs and an archer of rare expertise. When he accepted Islam and was guided to the righteous path of Allah (swt), his honour and nobility was obvious. He was among the Ansar of Allah (swt) and His Prophet (saw) and an early entrant to Islam. He was quick to accept Islam and it was conclusive…
When the Prophet (saw) sent Mus’ab ibn ‘Umair to Madina to teach the Muslims of the Ansar who had made their pledge of allegiance at the first bai’ah of ‘Aqabah and cultivate Islamic thinking in them, and to call other people of Madina to Islam, Usaid (r.) was sitting with Sa’ad ibn Ma’adh, both leaders of their people and discussing on this new issue of Islam which had come from Makkah and called for something unknown to them.
Sa’ad said to Usaid (r.a): “Go to this man (Mus’ab) and ask him (about the matter).” Usaid (r.a) picked his stick and walked to where Mus’ab was sitting as the guest of As’ad ibn Zurarah, another leader of Madina who had already accepted Islam.
There he saw a group of people listened intently to the nobles words of Mus’ab ibn ‘Umair who was inviting them to Islam. Usaid (r.a) surprised them with his anger…
Mus’ab (r.a) told Usaid: “Would sit and listen… if you like this matter, you accept and if you do not like, you can leave it.” Usaid was a person of open heart and wise thinking, in fact he was known to his people as al-Kamil, the accomplished, a title that he inherited from his father.
When he saw that Mus’ab was addressing his intellect, he pierced his stick to the ground and sat down and said to Mus’ab: “..You are fair, tell me what you have?”
Mus’ab recited a portion from the Quran to Usaid and explained his call of the new religion, the true path for which he was ordered by the Prophet (saw) to spread and raise its banner. Those who were present at this gathering narrated the incidence:
By Allah, before he spoke, we recognised Islam on his face by its peaceful glow…!
Mus’ab had not even completed his speech, when Usaid was spellbound and shouted out: “What a beautiful discourse this is!” and he asked: “What do you do when someone wants to embrace this deen?”Mus’ab (r.a) told him that he must clean himself up and his garments then bear witness to the Truth and pray two rak’at…”
Usaid’s was a personality of consistence and steadfastness, a pure soul, when he was convinced of a matter, he would never waver in his firm resolve. He stood up to accomplish his task without any delay and tardiness and accepted the deen for which his heart testified and his soul satisfied. He cleaned himself, prayed to Allah (swt) and announced his acceptance of Islam and discarded his previous crooked ways of ignorance!! Now he had to go back to Sa’ad ibn Ma’adh and report to him his mission that he was dispatched by Sa’ad for....this was to quell Mus’ab ibn ‘Umair. He returned to Sa’ad, as he approached the gathering, Sa’ad told those around him: “By Allah, Usaid is coming with an expression different from the one he left with.”
Indeed! When he had left, he was full of bitterness, anger and hostility, and returned with an expression brimming with mercy, enlightenment and content..!! Usaid decided to put his intellect to good use.., he knew that Sa’ad was identical to him in terms of his purity, decisiveness, resolve and fair thinking…
He knew that nothing would come between Sa’ad and his acceptance of Islam if he heard what he had himself heard from Mus’ab ibn ‘Umair, the emissary of the Prophet (saw).
But he knew that if told Sa’ad of his acceptance of Islam, it will be a confrontation of uncertain results…
Therefore he decided to influence Sa’ad’s enthusiasm in order to push him to the place where Mus’ab was sitting so that Sa’ad could listen to the same and see for himself…
Now the question was how to accomplish this? As mentioned, Mus’ab had come to Madina as the guest of As’ad ibn Zurarah who was a cousin to Sa’ad, the son of his maternal aunt.. So Usaid (r.a) told Sa’ad:
I have learnt that Banu al-Harithah have come out with intention of killing As’ad ibn Zurarah although they are aware that he is your cousin..” Sa’ad stood up full of anger and picked up his sword and came walking briskly to the place where Mus’ab (r.a) sat with As’ad and other Muslims…
When he approached the place, he saw no noise or disturbance and the people sat with patience and calmness with Mus’ab who was reciting the Quran and the people listened to him intently…
He realised that Usaid (r.a) had intended that he listen to the words of the Mus’ab, the emissary of Islam. Usaid’s intellectual acumen in his friend was vindicated, Sa’ad had barely heard the words when Allah (swt) opened his heart to Islam and Sa’ad quickly occupied a position of prominence among the early Muslims!!
Usaid (r.a)’s heart was filled with steadfastness and enlightenment of Iman…his Iman gave him patience, discernment and fairness of judgement and these qualities made him a reliable person of trust…During the battle of Bani Mustalaq, ‘Abdullah ibn Ubai was enraged and said to those people of Madina who were around him:
You have given away your city to the Muslims and you have shared your wealth with them…if only you had caught them with your hands and turned them away from your place…anyway, by Allah, when we reach Madina we will make the respected person a humiliated one..”
Zaid ibn Arqam, an eminent companion heard these venomous words of hypocrisy, and as was his duty he informed the Prophet (saw) who was very much pained to hear it. When Usaid (r.a) met him, the Prophet (saw) enquired:
أوما بلغك ما قال صاحبكم..؟؟
قال أسيد: وأيّ صاحب يا رسول الله..؟؟
قال الرسول: عبدالله بن أبيّ!!
قال أسيد: وماذا قال..؟؟
قال الرسول: زعم أنه إن رجع إلى المدينة ليخرجنّ الأعز منها الأذل.
قال أسيد: فأنت والله، يا رسول الله، تخرجه منها إن شاء الله.. هو والله الذليل، وأنت العزيز...
ثم قال أسيد:
"يا رسول الله ارفق به، فوالله لقد جاءنا الله بك، وان قومه لينظـمون له الخـرز ليتوّجوه على المدينة ملكاً، فهو يرى أن الاسلام قد سلبه ملكاً"
“Have you heard the words uttered by your friend?
Usaid: “and which friend do you mean?”
The Prophet (saw): “Abdullah ibn Ubai.”
Usaid: “and what did he say.”
The Prophet: “he said that when we reach Madina we will make the respected person a humiliated one..”
Usaid: “in sha Allah, it will be you who will expel him, he is the humiliated one and you are the exalted one…”
Usaid added further: “Leave him, Allah (swt) has brought you to us. The people (of Madina) were preparing a crown for him and make him the king. Therefore he considers that Islam has denied him the kingship.”
With such deep, clear and balanced understanding of issues Usaid (r.a) always solved critical problems; he would face issues and take all relevant matters into consideration…
Then at the Saqeefah, in the aftermath of the Prophet (saw)’s demise, where a group of Ansar led by Sa’ad ibn ‘Ubadah (r.a) declared that the Khilafah was their right and this dialogue rather stretched for a long time and tempers were raised. At this sensitive moment the stand taken by Usaid (r.a), who as we know was an Ansar, was an effective stand which conclusively settled the matter. His words set the direction; he stood up and addressed his people: “You know that the Prophet himself was from the Muhajirin… therefore his successor should also be from among them…And we were the supporters and protectors of the Messenger (saw)…today, it is our duty to support and protect his Khaleefah…”
His words soothed the nerves and calmed the tempers. Throughout his life, Usaid (r.a) lived the life a true servant of Allah, he was content and satisfied and spent his life and wealth to good use and strived to meet the Prophet at the pool of Kauthar as the he had said:
"اصبروا.. حتى تلقوني على الحوض..".
“Have patience until you meet me at the haudh...”
He loved his friends and was highly respected by Amir ul Mumineen ‘Umar (r.a) as well as all other companions. He was a very profound reciter of the Quran and the companions were always keen to listen to his recitation…
That splendid but fearful voice about which the Prophet (saw) said that the angels descended to listen to…Usaid (r.a) passed away in the month Sha’ban in the twentieth year of hijrah and he was carried by none less than Amir ul Mumineen ‘Umar (r.a) on his shoulders and buried at the Baqee’. The companions saw the body of this great Mu’min for the one last time and returned to Madina and continued to remember his virtues and recalled the words of the Prophet (saw): نعم الرجل... أسيد بن حضير..". “The Best of men…Usaid ibn Hudhair…”
Nusrah: Meticulously planning and brave execution
Nusrah is a divine command and binding upon the people of power among the Muslims, and they are sinful for their failure in this, indeed it is a great sin. The people of power have two duties, none any less significant than the other: The first duty is to take away power, or seize by force if necessary, from those rulers who rule over people by other than what Allah (swt) has sent down. And the second obligation on the people of power is to hand over this power and authority to those who may be working to establish such an authority that rules by what Allah has revealed. By honouring these two obligations, the duty of Nusrah is achieved and the one who accomplishes this achieves the status of being an Ansar of Allah. Once the khilafah is established, their position and dignity in the state will be like their predecessors who provided Nusrah to the Prophet (saw) like Sa’ad ibn Ma’adh, Sa’ad ibn ‘Ubadah, As’ad ibn Zurarah and Usaid ibn Hudhair and they will be remembered for this until the day of judgement.
What must be borne in mind in this context is that the process of taking over power and handing it over requires detailed & meticulous planning and unprecedented braveness in its execution as well as adopting innovative means.
At the same time, it also requires well coordinated cooperation between those people of power who want to provide Nusrah, and the hizb that works among the Ummah which must have prepared for all the Shara’ required groundwork needed to establish the Islamic State. For instance like having proper Islamic personalities, statesmen who have been properly cultured and well versed in its thoughts & concepts, shaped public opinion. This coordination between them will help move to the desired destination, which is the establishment of authority to rule by what Allah has sent down.
Therefore, planning and proficient execution are two key requirements and we are reminded of what the Prophet (saw) did when he migrated from Makkah to Madina. He (saw) adopted a plan and utilised resources and means very intelligently; he considered every matter in detail and did not leave any breach either in planning or in implementation and then the Prophet (saw) relied on Allah (swt), completely believed in Him and did not harbor a speck of doubt that Allah alone is to be worshipped and obeyed, He is the One who helps and accomplishes and He has promised the Prophet (saw) with Nusrah. We shall see how the Prophet (saw) planned and how Allah (swt) helped him, until the state based on The Truth was established, the state of the kalimah (La ilaha illa Allah Muhammad ur Rasool ullah). Thus his example is a beacon of light that which will guide us right in these days of gloom especially gloomy in terms of Nusrah.
The books of seerah remind us that Jibreel (a.s) descended on the Prophet (saw) and brought the Wahi from Allah (swt) and informed him of the conspiracy of the Quraysh to kill him and asked him to leave Makkah and said to him: «لا تبت هذه الليلة على فراشك الذي كنت تبيت عليه» “Do not sleep on your bed on which you sleep daily.”
The Prophet (saw) went to the house of Abu Bakr (r.a) and was armed, and this was a time when no one visited another at this hot hour of rest. The Prophet (saw) informed him of the order to migrate and the modalities of the hijrah process were agreed between them. He returned to his house and awaited the night.
On the other hand were the criminal leaders of the Quraysh who had decided during the day to execute their plan of assassinating the Prophet (saw) and distribute his blood among the tribes. They chose eleven of their leaders and during the early part of the night they gathered at the door waiting for the Prophet (saw) to go to sleep so that they could strike at him. This is how the Prophet began to execute his plan.
He ordered Syeddina ‘Ali (r.a) to sleep on his bed and cover himself with the green Hadhrami sheet which the Prophet (saw) used, he also told ‘Ali (r.a) that nothing untoward would befall him confuse the enemy and blind them and the Prophet (saw) fully succeeded in this. The Prophet emerged from his house while reciting:
(وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ) [يس 9]
“And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.”[TQM Yaseen: 09]
The Prophet (saw) threw a handful of sand over the heads of those surrounding his house and yet they could not see him. When another person saw the Prophet (saw) he informed these men that he had already left, but they did not believe him because they felt that the one who was covered with the green sheet of the Prophet (saw) was himself. Although they came to know the reality later, but the Prophet (saw) had meanwhile gone far away from them, first to the house of Abu Bakr (r.a) and from there they followed their decisive plan. They did not leave the house of Abu Bakr (r.a) by the door but through an opening in the wall so that they are not seen coming out and are not recognized. They reached the cave of Thawr in the direction of Yemen which is the opposite direction of Madina. This was on 27th of Safar.
When the people surrounding the house realised that it was ‘Ali in the house instead of the Prophet (saw), they realised their folly. They asked ‘Ali (r.a) about the Prophet (saw), but ‘Ali (r.a) told them that he did not know and fell in their hands.
The plan of Prophet (saw) was that the spies of the Quraysh will look for him in the direction of Madina in the north, therefore he took to just the opposite path in the south that leads towards Yemen. After travelling for some five miles they reached the mountain of Thour which is a high altitude range of mountain, the path is stony and arduous. There was a cave in the mountains where they spent three nights. Abdullah ibn Abi Bakr would come to accompany them for the night and leave early in the morning so that he could be with Quraysh at day break and they would presume that he was in Makkah itself. When ‘Abdullah would come to the Prophet (saw) and Abu Bakr (r.a), he would inform them about the situation in Makkah. ‘Amer ibn Fuhairah (r.a), the slave of Abu Bakr (r.a) would ensure that milk was supplied to them during the late hours of each of the three nights. Then before dawn when ‘Abdullah ibn Abi Bakr (r.a) would depart for Makkah, Amer (r.a) would follow him behind along with his herd of sheep so that his track marks were erased.
When the Quraysh learnt about the departure of the Prophet (saw), they were mad with anger, they beat up ‘Ali (r.a) and pulled him to Ka’ba and detained him for some time so that he gives them information regarding the Prophet (saw), but they were disappointed. Then they went to the house of Abu Bakr (r.a) and enquired about him. His daughter Asma (r.a) told them that she did not know, Abu Jahal (may Allah’s curse be on him) slapped her face.
The Quraysh then met for an emergency meeting to decide upon using all resources at their disposal in order to get hold of the Prophet (saw) and his companion Abu Bakr (r.a). They placed their spies on all routes going out of Makkah under intense surveillance and placed a huge booty on their heads which was a hundred camels each for bringing them dead or alive. As a result several people mounted and on-foot, experts of the tracks left out to look for them. They spread out in the mountains, hills and valleys, but to no avail. They even reached the opening of the cave, but Allah (swt) is competent in His work, He (swt) saves whom He (swt) wishes.
Once reached so close that Abu Bakr (r.a) says that if they had looked at their feet, he would have seen us, but the Prophet (saw) reassured him and said to him: “What do you say abut the two men, the third of whom is Allah.” In this regard, Allah (swt) revealed the following ayah:
(إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ) [التوبة 40].
“If you help him (Muhammad [sal-Allâhu 'alayhi wa sallam]) not (it does not matter), for Allâh did indeed help him when the disbelievers drove him out, the second of the two; when they (Muhammad [sal-Allâhu 'alayhi wa sallam] and Abu Bakr [radhi-yAllâhu 'anhu]) were in the cave, he ([sal-Allâhu 'alayhi wa sallam]) said to his companion (Abu Bakr [radhi-yAllâhu 'anhu]): "Be not sad (or afraid), surely, Allâh is with us." Then Allâh sent down His Sakînah (calmness, tranquility, peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allâh that became the uppermost; and Allâh is All-Mighty, All-Wise.” [TMQ at Tawbah: 40]
Thus the interceptors returned frustrated, though at one time, they were just a few steps away from them.
The search was loosened and the patrolling parties gave up and then the Prophet (saw) prepared along with his companion to depart towards Madina. They had already engaged ‘Abdullah ibn Uraiqah al- Laithi to guide them to their path because he was considered an expert and trustworthy person. He was still on the deen of his people. It was agreed that he will come to the cave after three nights with the mounts. As he had promised, he came on the night of the first of Rabi’ ul Awwal and Asma (r.a) brought them food for the journey, and they left along with ‘Amer ibn Fuhairah.
The guide ‘Amer ibn Fuhairah first took them southwards on the way to Yemen, he then turned west towards the coast and reached a path not known to the people. Then he turned northward near the coast of the Red Sea and again took a path known only to few people.
On his way, the Prophet (saw) met al-Zubair bin al-‘Awwam (r.a) who in the company of some Muslim traders had gone to al-Sham and were returning from there, he presented some white clothes for the Prophet (saw) and Abu Bakr (r.a).
On 8th day of Rabi’ ul Awwal, in what later became the first year Hijrah, the Prophet (saw) arrived at Quba.
The Muslims in Madina had already heard of the Prophet (saw)’s departure from Makkah and they used to go out each day towards al-Harrah to receive the Prophet (saw) and wait there until it became too hot when they would return back to their places after lengthy waiting. A Jew who had ascended to his rooftop to look for something saw the white-radiating Prophet (saw) along with his companion, he could not hold himself and shouted at the top of his voice: “Oh the Arabs! Here comes the one you have been waiting for.” the Muslims reached for their arms.
The Muslims chanted the takbeer in their delight at the arrival of the Prophet (saw) and left homes to receive him, this was an unprecedented day in the history of Madina… the Prophet (saw) stayed in Quba for four days and on the 5th day, the Prophet (saw) mounted his camel with Abu Bakr (r.a) behind him. The Prophet (saw) informed Bani Najjar, the clan of his maternal uncles who came to receive him and were carrying their swords. The Prophet (saw) thus entered Madina with voices glorifying Allah echoing from every lane and house.
In this process of the Hijrah, two important points are noted in the planning of the Prophet (saw):
I. Preparing Manpower Support: The Prophet (saw) himself prepared the plan and attended to every detail and did not leave any aspect unattended. This preparation itself bears to the fact that the entire process was a matter of judgement, war and strategy. Allah (swt) had ordered the Prophet (saw) to undertake the hijrah and the Prophet (saw) prepared the detailed plan, taking all resources and means available to him in order to make the hijrah successful. It is therefore required that the people who provide Nusrah should undertake a detailed & exhaustive plan which should meticulous to detail and creative in adopting means and resources as well as boldly & fearlessly executed. The example of the Prophet (saw) bears testimony to this. In short, as a matter of reminder, the various stages may be summarised as follows:
o Lodging ‘Ali (r.a) on the bed of the Prophet (saw).
o The Prophet (saw) departed from his house to the house of Abu Bakr (r.a) in darkness to avoid being detected by anyone.
o Both of them left Abu Bakr (r.a)’s house through a gap in wall so that they are not caught, recognised and followed.
o They took the road to Yemen towards south which is opposite to the direction of Madina in the north.
o Took shelter in the cave of Thour for three days so that the search for them subsides.
o ‘Abdullah ibn Abu Bakr (r.a) was asked to come every night in order to brief them about what the people of Makkah were saying about them.
o Food supply for the journey was ensured through Asma bint Abu Bakr (r.a).
o It was ensured that foot marks were erased. This was done by the sheep herded by ‘Amer ibn Fuhairah, the slave of Abu Bakr (r.a).
o Ibn Uraiqah, a professional expert guide well-versed with the route was hired…
II. Divine Intervention: This divine intervention has been reported in the books of seerah during the process of hijrah. They are mentioned in the Quran as well as the authentic Ahadith. What are these? How do we interpret then and how do we benefit from them in our times for Nusrah. It will suffice to cite just two examples:
o In the narration of Imam Ahmad regarding the pursuers & interceptors of the Prophet (saw) & his companions, it is reported that they left Makkah from around the Mountains until the Mountain where they settled for three nights. So Abu Bakr (r.a) told the Prophet (saw): “Oh, the Messenger of Allah, he (the interceptor) may find us.” The Prophet (saw) replied to him: “No, the angels have covered us with their wings.” The man sat down facing the cave, and the Prophet (saw) said: “If he had spotted us, he would not be doing so.” This has been reported by Ibn Hisham, while in the report of Bukhari, it is reported that Abu Bakr (r.a) says: “So I told the Prophet (saw) that if some of them only lower their heads, they would see us.” So the Prophet (saw) told him: “Quiet Abu Bakr, we are two and the third is Allah.”
Here, despite all possible human efforts exerted by the Prophet (saw) in planning and execution of this mission, the Kuffar interceptors managed to reach the place of the Prophet (saw)’s hiding. This demonstrates their committed resolve as well as exhaustive & concerted efforts to assassinate him and finish off his da’wah. So also the support of Allah (swt) is also manifest. This is despite all possible efforts & precautions by the Prophet (saw), so Allah (swt) says:
(إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ) [
