Chapter 22

The Battle of 'Bu'ath' between the Aws and Khazraj - What was the role of this encounter in paving the way for the Ansar to embrace Islam and the First Pledge of al-'Aqabah? ¶

This encounter took place after the end of the Battle of 'Bu'ath, as mentioned. It was one of the civil wars that persisted between the cousins of the Aws and Khazraj—as it is said—for one hundred and twenty years (1). It appears that among the factors for the continuity of these civil wars was the survival of the elders from both sides, who fanned its flames with the long history of vendettas swelling in their chests, driven by a desire for leadership that conflicted with ending those wars and leaning toward peace. However, by the grace of Allah the Almighty, in this Battle of 'Bu'ath, most of the major nobles from both sides who had an interest in its continuation were killed. Consequently, a generation emerged that had been scorched by its fire, yet did not carry within its breast the emotional baggage that would drive them to continue it. The battlefield was emptied of the elders who held the whips, lashing the backs of the youth to drive them toward the path of destruction and ruin, merely to satisfy their frantic whims and insane vendettas! ¶

Thus, that younger generation from the tribes of Aws and Khazraj began to nurse their wounds and search for a path to salvation. It was on this path that they met the Messenger of Allah ﷺ, and they found in the Messenger of Allah what they were looking for! And the Messenger of Allah found in them what he was looking for! ¶

This meaning is what Aisha (may Allah be pleased with her) realized, as reported in Sahih al-Bukhari: 'She said: The Day of Bu'ath was a day that Allah prepared for His Messenger ﷺ. The Messenger of Allah ﷺ arrived while their assembly had been shattered, their nobles killed, and they were wounded; thus, Allah prepared it for His Messenger ﷺ for their entry into Islam' (2). ¶

Added to this is the fact that the Jews in Medina and its surroundings, whenever a dispute arose between them on one side and the Aws and Khazraj on the other, would threaten their adversaries—the Aws and Khazraj—that they would soon slaughter them alongside an awaited Prophet whose time had drawn near, one whom the Jews believed in to the exclusion of others! So, when the Messenger of Allah ﷺ met the Khazraji group, this group recognized that the one... ¶

They would speak to them of the awaited Prophet mentioned in the books of the Jews, and with whom they used to threaten them... Thus, they hastened to believe in him! ¶

An indication of this meaning is found in the Sirah of Ibn Hisham, which states: “It was among the favors of Allah for them in Islam that the ‘Jews’ were with them in their lands, and they were people of the Book and knowledge, while they (the Ansar) were polytheists and idol-worshippers. They used to hold power over them in their lands. When a dispute arose between them, they would say: ‘A Prophet is about to be sent now; his time has drawn near. We shall follow him and kill you with the slaughter of ‘Ad and Iram.’ Thus, when the Messenger of Allah (peace be upon him) spoke to those men and called them to Allah, they said to one another: ‘O my people! Know, by Allah, this is indeed the Prophet whom the Jews threaten you with; do not let them get to him before you.’ So, they responded to that to which he had called them...” ¶

Just as one lost in the desert finds the path to salvation, his spirit returns to him, and he wishes to embrace the path he walks upon! ¶

And just as one drowning in the sea finds a lifeline, and his hope for life returns! This group from the Khazraj grasped the Islamic call presented to them by the Messenger of Allah (peace be upon him) as a path to salvation and a lifeline! As previously explained, they began to fold the pages of past wars, working to clear the atmosphere and gather hearts around the Prophet (peace be upon him) and his message... These blessed efforts bore fruit, and Islam spread in Medina, until “there was not a single house among the homes of the Ansar that did not contain a mention of the Messenger of Allah (peace be upon him).” ¶

This was the role of the Messenger’s (peace be upon him) meeting with the Khazraji delegation, which paved the way for the beginning of the spread of Islam in Medina, and also paved the way for the First Pledge of Aqabah, which is the subject of the following point: 2 - Second Point: What is the role of the First Pledge of Aqabah in seeking support (Talab al-Nusrah)? And the endeavor to achieve it? ¶

We have previously established that the meeting of the Prophet (ﷺ) with the Aws and Khazraj was indeed in the context of seeking the support (nusrah) that he was soliciting from tribal leaders and those of honor and authority among them. However, we notice in the Prophet's (ﷺ) previous meeting with the Khazrajite group—when he presented Islam to them—that he (peace and blessings be upon him) did not approach them seeking support as we have seen in his meetings with other tribal leaders. We also note that the text of the First Pledge of Aqabah is devoid of such a request as well. So, was his (ﷺ) meeting with the Khazrajite group merely for the purpose of guiding them to Islam, and nothing more? And was the First Pledge of Aqabah—in the year following that meeting—merely to take a covenant from them to adhere to the teachings of Islam? Did the Prophet (ﷺ) truly remain silent about requesting support from the people of Medina in these two meetings? The answer is that the absence of an explicit text regarding the request for support in the two previous meetings with the people of Medina does not prove that this matter was not discussed with them. In fact, there is evidence that such a request occurred, even if it did not appear explicitly in the narrations. Among the proofs for this is what was previously cited regarding the Prophet's (ﷺ) meeting with the Khazrajite group; they said to him after announcing their conversion to Islam: 'We advise you as we see fit. Remain in the name of Allah until we return to our people, inform them of your affair, and call them to Allah and His Messenger. Perhaps Allah will reconcile what is between us and unite our cause, for we are currently divided and hateful toward one another! If you come to us today before we have reconciled, we will have no united group (jama'ah) to support you, and we will meet you at the season (of Hajj) next year.' Their statement, 'If you come to us today before we have reconciled, we will have no united group to support you,' indicates that the Prophet (ﷺ) had asked them to come to their land, which means he had requested their support (nusrah), as is customary in such requests—as we have already learned in his other meetings with tribal chiefs! However, this Khazrajite group had advised the Prophet (ﷺ) to wait before taking this step. ¶

Proceeding towards their land until they prepared the environment in Medina, enabling them to provide support to him once they held the reins of power in their own hands! And so it happened! ¶

It appears that the outcome of the year that passed between the meeting of the Khazrajite delegation with the Messenger of Allah (PBUH) and the First Pledge of Aqabah was limited, primarily, to creating an atmosphere for the Islamic ideology and its proponent. This means that the matter of the dawah had become the talk of houses and gatherings in Medina, yet the number of those who had embraced Islam there remained small. ¶

One might imagine that this contradicts what is narrated in Ibn Ishaq’s account: 'And they invited them to Islam until it spread among them, such that there remained no house among the Ansar in which the Messenger of Allah (PBUH) was not mentioned.' Or the narration of Al-Tabarani: 'Until there was hardly a house among the Ansar where some people did not embrace Islam.' ¶

However, I believe that these two narrations indicate the small number of Muslims relative to the population of Medina. This is because the word 'dar' (house), when it appears in ancient texts in such a context, refers to the tribe or the entire clan, not the 'dwelling' or the small 'family' as it occurs to our minds today. Based on this, the conversion of a few people from each clan points to the small number of these Muslims relative to the entire clan. Furthermore, it indicates the small number of Medina's chieftains who entered Islam; for it was customary that when the chieftain of a tribe embraced Islam, his entire tribe, or most of it, would enter Islam. This occurred when Sa'd ibn Mu'adh embraced Islam after the First Pledge of Aqabah at the hands of Mus'ab ibn Umayr. Sa'd went to his clan, Banu Abd al-Ashhal, after converting and said: 'O Banu Abd al-Ashhal! How do you view my status among you?' They replied: 'Our leader, the best of us in judgment, and the most blessed among us in nature.' He said: 'Then the speech of your men and your women is forbidden to me until you believe in Allah and His Messenger!' ¶

And As’ad ibn Zurarah, who both narrate this report: By Allah! There did not remain a single man or woman in the homes of Banu Abd al-Ashhal who had not become Muslim!(1). ¶

Based on this, since it is established that the number of Muslims was still small in every clan—in the year we are discussing—this indicates the paucity of those who had entered into Islam at that time among the leaders of the people of Medina. ¶

Furthermore, we have previously learned that the Messenger of Allah (peace be upon him) sought two types of Nusrah (support): - Nusrah for the protection of conveying the Da'wah (call) to the people. - Nusrah for the purpose of assuming authority on the basis of that Da'wah. ¶

Consequently, what the Khazrajite group pledged to the Messenger of Allah (peace be upon him) in their meeting before the First Pledge of al-Aqabah was to work for the support of the Da'wah in the sense of protecting its conveyance to the people—as previously explained—as a first step on the path leading to Nusrah in the sense of transferring authority to the Islamic Da'wah. ¶

It has been clarified in the previous point how the Khazrajite group succeeded in preparing the way for the beginning of the spread of Islam in Medina, which means they succeeded in providing the Nusrah that signifies the protection of conveying the Islamic Da'wah. ¶

It appears that for the first type of Nusrah—i.e., protection for conveying the message—it is not required that those who offer it be from among the great leaders! Although, at the same time, it is required that they not be from the common folk or the insignificant! This is contrary to the other type of Nusrah—which signifies handing over government and authority to a person or an idea. Such Nusrah cannot be achieved except by a leader whose word is heeded by the public, or a group of leaders whose collective meeting forms a dominant force capable of imposing its will upon everyone! This is what the logic of affairs dictates in this matter, and this seems to be what was in the mind of the Khazrajite group when they suggested to the Messenger of Allah (peace be upon him) that he wait before coming to them. (1) Sirat Ibn Hisham: (al-Rawd al-Unuf: 2/187) and Tarikh al-Tabari: 2/359. ¶

Medina, until they were able to arrange the conditions in their city for such an arrival, by way of working towards the first type of Nusra (support), which is the protection of the dissemination (of the message), so that once the call (Da’wah) became familiar within the circles of Medina and was no longer met with rejection! And consequently, as the number of Muslims increased, they began to work—alongside the first endeavor—towards the other type of Nusra, which is the Nusra for the purpose of handing over authority in Medina to the Islamic Da’wah. This was to be achieved by winning over a number of the leaders of Medina to this Da’wah, such that their union would form a dominant force capable of imposing its opinion on others, even if—despite this—a number of polytheistic leaders remained in Medina outside of this framework, as long as they did not constitute a force capable of overcoming the unified Islamic power! ¶

Thus, as long as the Khazraji group had succeeded in providing Nusra to the Da’wah in the sense of protecting its dissemination to the people, it was time to begin the journey on the path of obtaining Nusra for the Da’wah in the sense of handing over governance and authority to the bearer of this Da’wah, alongside continuing to protect the dissemination and expanding the Islamic base. This is the role played by the First Pledge of Aqaba, as indicated by the actions carried out after this pledge. ¶

Indeed, the Prophet (PBUH) sent, after this pledge, Mus'ab ibn Umayr to call the people generally to Islam, under the wing of the Nusra—that is, the protection of dissemination—which the Khazraji group was able to provide for the Da’wah. Likewise, Mus'ab ibn Umayr and the Ansar (Helpers) who surrounded him began to focus on winning over the masters of Medina to Islam. At that time, a number of the leaders of Medina embraced Islam, such as Usayd ibn Hudayr and Sa'd ibn Mu'adh. ¶

Then, when the number of leaders from the people of Medina who had embraced Islam became sufficient to provide Nusra to the Da’wah in the sense of handing over authority to the Messenger (PBUH) there, the Ansar held a conference among themselves in Medina, in which they decided to give Nusra to the Messenger (PBUH) so that he might assume governance and authority in Medina. In the wake of this conference, a delegation of these Ansar and leaders, consisting of seventy-three men and two women, arrived—during the Hajj season—and the Second Pledge of Aqaba was concluded. ¶

In it, the reins of governance were handed over to the Islamic Da'wah and its leader. This took place at the very time appointed by the Messenger of Allah (ﷺ) for meeting them. This signifies that this meeting with the Messenger (ﷺ) was merely for the purpose of swearing the oath of allegiance (Bay'ah) upon a matter that had already been agreed upon: the granting of support (Nusrah) to the Prophet (ﷺ) in the sense previously explained. ¶

Several points inferred from the hadith of Ka'b ibn Malik regarding this Bay'ah indicate this: 1. Al-Abbas ibn Abd al-Muttalib—who was the first to speak at the gathering—initiated the Ansar by saying: 'Indeed, Muhammad... has refused except to join you and come over to you!' Thus, the matter was already decided; this meeting was not for the sake of entering into negotiations about it in order to decide it first! Rather, the meeting from the side of the Messenger (ﷺ) and the side of the Ansar was solely for the purpose of concluding the Bay'ah upon it. Even though, from the side of Al-Abbas—who had not yet embraced Islam—it was to ensure that these Ansar were determined to sacrifice everything to guarantee the protection of his nephew. 2. The spokesperson for the Ansar initiated the conversation with the Messenger (ﷺ) after Al-Abbas finished, saying: 'Speak, O Messenger of Allah! Take for yourself and for your Lord whatever you wish!' This also indicates that the matter of granting support (Nusrah) to the Messenger was a foregone conclusion! They had come only to swear allegiance to the Messenger of Allah (ﷺ) upon whatever conditions he stipulated for them. In the narration of Jabir ibn Abdullah regarding the Second Pledge of Aqabah, the Ansar initiated by saying to the Messenger of Allah: 'Upon what shall we pledge allegiance to you?' Thus, the matter was one of pledging allegiance to an already decided affair, not a matter of negotiation regarding that affair. ¶

3 - In the narration of Ka'b bin Malik regarding the Second Pledge of Aqaba, when the Prophet ﷺ spoke after the person who addressed him on behalf of the Ansar, he first recited some verses of the Quran, then encouraged them toward Islam, and thirdly, initiated the proceedings by saying: 'I take your pledge...' (1) until the end of the text of the pledge. ¶

Whereas, in his previous encounters with tribal leaders, the documented accounts—as previously mentioned—state: 'He invites them to Allah and to His support...' (2)... 'He seeks support from Thaqif... he spoke to them regarding what he had come for, concerning their support for Islam...' (3)... 'He asks them to attest to him and protect him' (4)... 'I call to the testimony that there is no god but Allah, alone without partner, and that I am the Messenger of Allah, and (I invite you) to shelter me and support me' (5). ¶

- Thus, in these interviews, as we observe, there is an invitation, a solicitation, and a request for support! - Whereas here, at the meeting of the Second Aqaba: there is an immediate entry into a pledge of support, without the need to request, solicit, or ask for it beforehand—as is evident from what has preceded. ¶

It might be argued that the reason for this difference between the previous encounters with tribal figures and this meeting with the Ansar at the Second Aqaba is that those men—in the previous encounters—were not Muslims. Therefore, it was natural that they be invited to Islam first, then asked for support, and urged to provide it. Meanwhile, the Ansar at the meeting at Aqaba were already Muslims, and for this reason, they initiated their pledge! ¶

It may be said: the cause of the difference is this! The answer to this is that the group of the Khazraj whom the Messenger of Allah ﷺ met after the Battle of 'Bu'ath had already announced their Islam (6); yet, the Messenger of Allah ﷺ did not take a pledge of support from them, but rather... ¶

What is understood from that meeting is that he [the Prophet] sought support (nusra) from them, just as he sought it from others. However, since it was not in their power at that time to provide support in the sense of transferring governance and authority to him, they initially promised to work toward supporting him by protecting the proclamation of the message, spreading Islam, and gathering people upon it. This is what was accomplished between the conversion of the Khazraji group and the First Pledge of Aqaba (Bay'at al-Aqaba al-Ula). ¶

Subsequently, the effort was directed toward gaining forces capable of providing support in the sense of transferring authority to the Prophet (PBUH). This is what took place between the First Pledge of Aqaba and the Second Pledge of Aqaba, and it was the very matter for which the Ansar came during this season to present to the Prophet (PBUH) and pledge upon, following the decision they reached in their conference held in Medina before their arrival for the Hajj season. ¶

This is evidenced by what al-Bayhaqi narrated from Jabir ibn Abdullah regarding this conference held in Medina: He said: '...We deliberated, and seventy of us gathered, saying: How long shall the Messenger of Allah (PBUH) be chased through the mountains of Makkah... and be in fear? So we set out until we reached him... He said: Pledge allegiance to me... We said: We pledge allegiance to you!' (the Hadith). Given this, we may ask—since this pledge was made upon a pre-determined matter, which is support (nusra), as previously mentioned—when did the Messenger (PBUH) make this request for support such that he proceeded to conclude the pledge upon it? ¶

- Did the Prophet’s request for support—which was understood from his meeting with the Khazraji group two years prior to this pledge—continue to be considered an ongoing request until the capacity to fulfill it was attained? As is understood from the statement of that group: 'We suggest to you what we see fit; remain in the name of Allah until we return to our people and inform them... and call them...'? ¶

- Or had the Messenger (PBUH) tasked 'Mus'ab ibn Umayr' with seeking this support from the clan leaders in Medina after their conversion to Islam?—as might be understood from what is suggested by this phrase which appeared in... ¶

Some of the sirah (biographies) state: 'Then Mus'ab ibn Umayr returned to Makkah... and informed the Prophet (peace be upon him) about those who had embraced Islam, and he (peace and blessings be upon him) was pleased with that!' ¶

Or was the initiative in offering support (nusrah) to the Messenger (peace be upon him) solely from the Ansar at that conference they held in Medina? ¶

I say: All of this is plausible! ¶

However, what concerns us in the point we are addressing—fundamentally—is that the work of responding to that sought-after support—in the sense of handing over authority and power to the Messenger (peace be upon him) and striving to achieve it—took place after the First Pledge of al-Aqaba, over the course of a full year of tireless effort in the field of the Islamic da'wah in Medina... Then, that response to the aforementioned support was culminated in the Second Pledge of al-Aqaba. ¶

Thus, we conclude the point related to the role of the First Pledge of al-Aqaba in seeking support and striving to achieve it... and we come to the third point, which is: ¶

3- Upon what was the Second Pledge of al-Aqaba concluded? ¶

In the books of Sunnah and the Prophetic biography, there are multiple narrations regarding the events of the gathering for the Second Pledge of al-Aqaba, the words spoken at the meeting, and the text upon which the pledge was made. ¶

Sheikh Muhammad Abu Zahra says, regarding the plurality of these narrations: 'There is no contradiction between them; rather, they complement each other. If some wording is missing from one narration, the other completes it.' It is not our purpose here to review everything that took place at the Second Pledge of al-Aqaba meeting, nor to cite all the texts related to this pledge, for previously during this research—as was done in the research on 'Combat for the Sake of Establishing the Islamic State' in the first chapter—some texts related to this pledge have already been cited. It is sufficient for us here to establish what was agreed upon in this pledge and to cite some of the related narrations to provide a clear and complete picture of this pledge! ¶

Ibn Hajar al-Asqalani writes regarding this subject: 'The night of al-Aqaba was as mentioned by Ibn Ishaq and others among the scholars of Maghazi (expeditions), that the Prophet (peace be upon him) said to those present from the Ansar: "I take your pledge that you will protect me just as you protect your own women and children." They pledged to him on that, and that he and his companions would migrate to them.'(1) ¶

Ibn Hajar also records what Ubada ibn al-Samit said to Abu Hurayrah in the presence of Muawiyah in al-Sham, regarding the Second Pledge of al-Aqaba, as narrated by Ahmad: 'O Abu Hurayrah, you were not with us when we pledged to the Messenger of Allah (peace be upon him) to listen and obey, whether in vigor or lethargy; to enjoin good and forbid evil; to speak the truth and not fear the reproach of any critic regarding Allah; and to support the Messenger of Allah (peace be upon him) when he comes to us in Yathrib. We shall protect him just as we protect ourselves, our wives, and our children, and for us is Paradise. This is the pledge to the Messenger of Allah (peace be upon him) which we made to him...'(2) ¶

It is stated in Sunan al-Bayhaqi regarding this pledge: 'You pledge to me to listen and obey in vigor and lethargy, and to spend in times of hardship and ease...'(3) ¶

In a narration from al-Zuhri, regarding what As'ad ibn Zurara, one of the men of the Ansar, said during this gathering: 'O Messenger of Allah! Every call has a path, involving both gentleness and severity. You have invited us today to a call that is daunting and arduous for people. You invited us to abandon our religion and follow your religion, and that is a difficult path, but we have answered you. You invited us to sever the ties between us and the people—the ties of neighborhood and kinship, the near and the far—and that is a difficult path, but we have answered you. You invited us while we are a community possessing honor and strength, and no one dares to impose a leader over us from outside, while your own people have isolated you and your uncles have forsaken you, and this...' ¶

A difficult station, and we have agreed to your request. All these stations are detested by people, except for those whom Allah has intended for guidance and who seek the good in their outcomes. We have answered you with our tongues and our hearts... we pledge allegiance to you in this, and we pledge to Allah, your Lord. The hand of Allah is over our hands, and our blood is a shield for your blood.' (1). ¶

- It is reported by al-Tabarani, narrating from Abu Mas'ud 'Uqbah bin 'Amir, one of the Ansar who participated in the Second Pledge of al-'Aqabah and was the youngest among them, who said: 'The Messenger of Allah (ﷺ) made an appointment with us at the base of the 'Aqabah... he came to us... and said: "Be brief in your speech, for I fear for you from the disbelievers of Quraish." We said: "O Messenger of Allah, ask of us what you will for your Lord, and ask of us what you will for your companions, and inform us of what reward we shall have from Allah, the Blessed and Exalted, and from you?" ¶

He said: "As for what I ask of you for my Lord, it is that you believe in Him and do not associate anything with Him. As for what I ask of you for myself, I ask that you obey me so that I may guide you to the paths of righteousness, and I ask that you provide support for me and my companions from your own wealth, and that you defend me with what you defend yourselves. If you do that, then you shall have Paradise from Allah, and [my pledge] from me!" He said: "So we stretched out our hands and pledged allegiance to him!" (2). ¶

- It is reported via al-Tabarani from 'Urwah bin al-Zubayr that Abu al-Haytham bin al-Tayyihan spoke at this gathering, saying: "O people! This is the Messenger of Allah; I bear witness that he is truthful. He is today in the sanctuary of Allah and His safety, and among his people and clan. So know that if you expel him, the Arabs will turn against you with one bow [unite against you]! If your souls are content with fighting in the way of Allah, and the loss of wealth and children, then invite him to your land, for he is truly the Messenger of Allah. But if you fear desertion, then do so now!" They replied at that: "We have accepted from Allah and His Messenger what they have given us, and we have given you, O Messenger of Allah, what you asked of us!" (3). ¶

- Likewise, 'Abbas bin Nadlah, one of those who gave the pledge, stood up and delivered a speech in which he said: ¶

"Do you know upon what you are pledging allegiance to this man? They said: Yes! He said: You are pledging to him that you will wage war against the red and black of the people!" (1) ¶

These are glimpses from the proceedings of the meeting at al-Aqaba, and the words spoken therein, regarding the Second Pledge of Aqaba. From them, we deduce that the pledge was concluded in light of the following matters: ¶

1. Commitment and emphasis on enjoining good and forbidding evil, and speaking the truth openly, without fearing the blame of any critic. ¶

2. That the Messenger of Allah (PBUH) would migrate to Medina with his companions, and that the Ansar would spend from their wealth to support the Prophet (PBUH) and his companions who would migrate to them. ¶

3. Providing protection to the Messenger (PBUH) and his companions upon their arrival in Medina, and defending them against anyone who intends them harm, just as they would defend themselves and their own families. ¶

4. Handing over the reins of authority in Medina to the Messenger (PBUH), by making him their leader and pledging obedience to him in all circumstances. ¶

5. Placing the bond of Islam that unites the Muslims above all other bonds, and severing everything that conflicts with it from ties of neighborhood, lineage, and relatives, both near and far! ¶

6. Preparing to face the hostility of all the Arabs after the migration of the Prophet (PBUH) and his companions to Medina and the establishment of the Islamic state, and preparing for that by fighting in the way of Allah willingly! No matter what sacrifices of life and wealth it may cost, in order to confront that anticipated hostility from all the Arabs! ¶

This is what the Second Pledge of Aqaba was concluded upon, as understood from all the texts related to this pledge. ¶

(1) Sirat Ibn Hisham (al-Rawd al-Unuf: 191/2). It is stated in al-Sirah al-Halabiyya: "Meaning: Against those of them who wage war against him — whether Arab or non-Arab — otherwise, the Prophet (PBUH) was not permitted to initiate warfare until some time after he had migrated to Medina — as will come later — and before that, he was commanded to invite to Allah the Almighty, to be patient in the face of harm, and to overlook the ignorant." 18/2-19. ¶

This pledge of allegiance is known in the books of Sunnah and Seerah as the 'Pledge of War' (Bay'at al-Harb), because this pledge mandated the use of war to achieve the security and defensive capability (mana'ah) upon which the pledge was based—against anyone who wished evil upon the Islamic Da'wah, albeit with the authorization for implementation withheld until the Messenger ﷺ reached Medina. It was named the 'Pledge of War' despite containing other elements besides war, following the principle of naming a thing after its most prominent feature. Following the completion of this pledge, the Messenger of Allah ﷺ commanded his companions to migrate to Medina, as stated in his words: 'Indeed, Allah Almighty has provided you with brethren and a home where you may find security,' so they departed in groups. Al-Bukhari recorded in his Sahih, via Aisha (RA), that the Prophet ﷺ said while he was still in Mecca: 'I have been shown the place of your migration, a land of date palms situated between two lava fields (labatayn).' Consequently, those who were to migrate did so towards Medina, and the majority of those who had migrated to the land of Abyssinia returned to Medina. Thus, it becomes clear that the migration (Hijrah) to Medina was not an escape from persecution, but rather an act to establish an entity for the Muslims that would enable them to carry their message to the world. Regarding this, Sheikh Mahmoud Shaltut states in his book, 'Islam and the International Existence of Muslims': 'The turning point in the life of Islam is the Hijrah... which served as a precursor to consolidating the Islamic structure and the birth of a state within a framework of power...! The Hijrah was not an escape from harm... nor was it a search for livelihood... It was rather faith in Allah... which refuses for its possessor to succumb to ease or accept subjugation under the authority of oppression... Thus, the Hijrah was completed, and it became the foundation of the international existence of the Muslims... and the elements of international existence were perfected for them, among themselves through their internal legislation, and between them and others through their external legislation.' ¶

Here we conclude the examination of the second issue in this research, which is: the taking of the bay'ah (oath of allegiance) from the Ansar regarding war and combat. With its completion, we finish the third section and arrive at the conclusion of this chapter, which revolves around: 'Violence and Combat' during the stage of the Islamic Da'wah in Makkah al-Mukarramah, prior to the Hijrah to al-Madinah. ¶

(296) I said: "If I open it, it will scatter." He said: "Let that which scatters, scatter; it deserves no better." I asked: "If I keep it closed as it is, will it bring me peace?" He replied: "No, it will burn you to ashes from within." Then I looked at him and said softly: "What then should I do?" He took a deep breath and said: "Let go of what is yours, and cease worrying about what is not." I asked: "But all of this was mine!" He smiled and said: "That was your greatest misconception. You are but a traveler, and a traveler can never make anything truly their own." I bowed my head. I realized how long I had clung to things that were never mine to begin with. I opened my fist. Seeing my empty hands, I felt the sensation of freedom for the first time. He patted my shoulder and said: "Now you may walk. The paths are open." I began to walk. I did not look back. I knew that what I had left behind was now merely a memory, and memories can never be a substitute for reality. The light was growing. I looked ahead. The sun was rising on the horizon. A new day, a new beginning, a new path. And above all, I was with myself. I closed my eyes and took a deep breath. This time, the breath was not of air, but of tranquility. For the first time, I felt life. I took a step forward. The earth beneath my feet was soft. The sky above my head was vast. And my heart, which had been burdened for years, was as light as a bird today. I had realized that the path to liberation is not found elsewhere, but exists within ourselves. We only need the courage to meet our own selves. ¶

Conclusion: Violence and Combat during the Islamic Da'wah Phase in Makkah al-Mukarramah, across its three stages. ¶

Point One: The hostile stance of the Quraish against the founder of the Islamic Da'wah and his followers. Point Two: The stance of the founder of the Da'wah and his followers regarding the aggression of the Quraish against them. A - The stance of refraining from defense. - The stance of refraining from defense despite having the capability for it. - The stance of refraining from defense due to a lack of means. - The outcomes resulting from the stance of refraining from defense. B - The stance of defense and responding to violence with its like. C - The stance of deterrence. Point Three: The Shari'ah evidences that regulated the relationship between Muslims and Mushrikeen (polytheists) before the Hijrah, concerning the issue of violence and combat. ¶

In the Light of Quranic Verses and Prophetic Hadith ¶

The Merits of Reciting the Holy Quran ¶

The Holy Quran is the sacred word of Allah Almighty, and its recitation and contemplation constitute a great fortune and a source of blessings. Allah has promised a vast reward and recompense for those who recite the Holy Quran. ¶

Consider a few Prophetic Hadiths: ¶

1. It is narrated by Hazrat Uthman Ghani (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "The best among you is the one who learns the Quran and teaches it." (Sahih Bukhari) ¶

2. It is narrated by Hazrat Abdullah bin Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "Whoever recites a letter from the Book of Allah will receive one reward, and that reward will be multiplied by ten. I do not say that 'Alif-Lam-Mim' is one letter; rather, 'Alif' is a letter, 'Lam' is a letter, and 'Mim' is a letter." (Jami' at-Tirmidhi) ¶

3. It is narrated by Hazrat Abu Umamah (may Allah be pleased with him) that I heard the Messenger of Allah (peace and blessings be upon him) saying: "Recite the Quran, for it will come as an intercessor for its reciters on the Day of Resurrection." (Sahih Muslim) ¶

Etiquette of Reciting the Holy Quran ¶

When reciting the Holy Quran, the following etiquette should be observed: • To recite while in a state of Wudu (ablution). • To recite 'A'udhu billahi minash-shaytanir-rajim' and 'Bismillahir-Rahmanir-Rahim' before starting. • To recite with Tartil (slow, measured recitation). • To recite with Khushu (humility) and focused attention of the heart. • To contemplate and reflect upon the meanings of the recitation. ¶

Conclusion: Violence and Combat during the Stages of the Islamic Da'wah in Makkah. This topic is addressed by focusing on the following points: First: Providing an overview of the hostile stance adopted by the Quraysh against the bearer of the Islamic Da'wah and those who believed in him during the pre-Hijrah period, including the various forms of persecution, torture, killing, and combat. Second: The stance of the Prophet (PBUH) and his companions towards the aggression of the Quraysh. Third: The Shariah evidences that regulated the relationship between Muslims and the Mushrikin (polytheists) regarding the issue of violence and combat prior to the migration to Madinah. The First Point: The hostile stance of the Quraysh against the bearer of the Islamic Da'wah and its followers. The books of Seerah (Prophetic biography) are filled with accounts of the abhorrent, aggressive confrontation with which the Quraysh greeted this call, its founder, and those who believed in him. We are not currently in a position to narrate all those reports, but it is necessary to provide a quick, summarized picture of that confrontation in order to proceed to the Muslims' stance regarding it. What concerns us regarding this aggressive confrontation is specifically the physical assault on Muslims—beating, choking, killing, combat, and the like—excluding other forms of harm such as smear campaigns, mockery, boycotts, and similar measures. Ibn Ishaq said: 'Then they (the disbelievers of Quraysh) set upon those who had embraced Islam... every tribe attacked the Muslims within it, confining them and torturing them with beatings, hunger, thirst, and by exposing them to the burning sand (ramda) of Makkah when the heat became intense.' ¶

Among them were those who were oppressed and subjected to trials regarding their faith. Some succumbed to the trial due to the intensity of the calamity that befell them, while others were crucified, yet Allah protected them from their harm (1). ¶

It is recorded in Sahih al-Bukhari on the authority of Abdullah ibn Amr ibn al-Aas: 'I saw Uqbah ibn Abi Mu'ayt approach the Prophet (PBUH) while he was praying; he placed his garment around his neck and choked him severely. Abu Bakr then came and pushed him away, saying: 'Would you kill a man simply because he says, "My Lord is Allah," while he has brought you clear proofs from your Lord?' (2) (3).' ¶

In al-Suhayli’s 'al-Rawd al-Unf', it is narrated: 'Abu Jahl said to Sumayyah, the mother of Ammar ibn Yasir: "You have only believed in Muhammad because you are enamored with his beauty." He then struck her with a spear in her private parts.' The author states: 'Reports of this nature are numerous.' (4) The following narration illustrates the extent of the oppression and torture the disbelievers inflicted upon the Muslims in Mecca due to their Islam: ¶

'On the authority of Sa'id ibn Jubayr, who said: I asked Abdullah ibn Abbas, "Did the polytheists inflict such torture upon the companions of the Messenger of Allah (PBUH) that they would be excused for abandoning their faith?" He replied: "Yes! By Allah, they would beat one of them, starve them, and keep them thirsty until they were unable to even sit up due to the severity of the suffering they were enduring. They would then force them into the trial they demanded, asking them: 'Are al-Lat and al-Uzza your gods instead of Allah?' The believer would reply: 'Yes!' To the point that if a dung beetle (ju'al) (5) passed by them, they would say to him: 'Is this beetle your god instead of Allah?' And he would say: 'Yes!'—all as a means to ransom himself from the agony he was suffering."' (6) ¶

In Ibn Abbas’s reply to the questioner in this report, there is an indication of the excuse that Allah (Mighty and Majestic) provided for the Muslim who obeys the disbelievers in the disbelief they force upon him as a result of violence and torture, as found in His, the Almighty’s, statement: ¶