Some Events of the First and Second Years of Migration of the Holy Prophet (S.A.W.A.)
They ask you about fighting in the sacred month. Tell them it is a great sin and amounts to obstruction of the path of Allah. However, it is a greater sin before Allah to turn out the residents of Masjidul Haram and disbelief in Allah is worse than committing murder. (Surah al-Baqarah, 2:219).
By means of this verse Quraysh have been told that if Muslims have waged war in the sacred month and have thus done something unlawful, but they (Quraysh) have committed a greater crime, because they turned out the residents of Masjidul Haram (the Muslims) from their homes and created mischief by persecuting and torturing them. In view of these big crimes of theirs they have no right to object to the steps taken by the Muslims.
The revelation of this verse infused a fresh spirit into the body of the Muslims. The Prophet distributed the war booty. Quraysh desired to purchase the two persons captured by the Muslims. In reply to their request the Prophet said
: "You should return two Muslim soldiers who were captured by you as a consequence of their being at a distance from others so that I may also release your captives. And if you kill them we shall also kill your men". They were obliged to return the Muslim captives and with their return, orders were also given for the return of the Quraysh captives. However, one of them embraced Islam and the other returned to Makkah.
WHAT WAS THE OBJECT OF WAR MANOEUVRES?
The real object of dispatching these groups and concluding military pacts with the tribes who lived near the trade route of Makkan's was to inform Quraysh of the military strength and power of the Muslims-especially when the Prophet himself participated in these maneuvers and stayed on the trade route of Quraysh accompanied by large groups of men. The illustrious leader of Islam wished to make the Makkan Government realize that all their trade routes had come under the control of the Muslims and they could stop their trade as and when they liked.
Trade was something very vital for the people of Makkah, and the merchandise, which was transported from there to Ta'if and Syria, constituted the very basis of their economic life. And if these routes were threatened by the forces of a vigorous enemy and his allies like Bani Zumrah and Bani Madlaj the very foundation of their life would topple down.
The object of dispatching these military missions and groups towards the routes of the enemy was that Quraysh might know that their trade routes had fallen in the hands of the Muslims and if they persisted in their obstinacy and prevented the propagation of Islam and presecuted the Muslims residing in Makkah their vital arteries would be cut off with the strength of Islam. In short the object was that Quraysh should ponder over the matter and by taking all these facts into account they should allow the Muslims to preach Islam freely and should open the path for them to perform pilgrimage of the House of Allah and to propagate the Divine religion, so that Islam might influence the hearts by means of its rational and sublime teachings and the light of this religion might spread throughout the Peninsula and the centre of Arabia under the auspices of freedom.
A speaker may be very eloquent and forceful, and a tutor may be very sincere and persevering, but unless they find free environments and unless the principles of freedom and democracy are established they cannot achieve proper success in guiding others and in propagating their points of view.
The greatest impediment in the path of advancement of Islam was the lack of absolute freedom and the distressed conditions of environments which had been created by Quraysh. Hence, the only way to remove this impediment was to threaten the routes of their economy which were the very arteries of their life and this plan was given a practical shape by means of war maneuvers and military pacts.
VIEWPOINT OF ORIENTALISTS ABOUT THESE EVENTS
The orientalists have been gravely mistaken in the analysis of these events and have said things which are completely opposed to the principles of Islam and the aims and objects of this sublime religion. They say that the aim of the Prophet was to increase his own strength by plundering and confiscating the properties of Quraysh.
This view does not, however, conform to the spirit of the people of Yathrib, because plundering and robbery are the activities of nomadic tribes who dwell in deserts, far away from civilization, and the Muslims of Yathrib were usually agriculturists who had never attacked any caravan throughout their lives and had never plundered the properties of tribes residing beyond their own environments. The fighting between Aws and Khazraj was a local affair and its fire had been kindled by the Jews to promote their own interests and to weaken the strength of the Arabs.
Now as regards the Muhajir Muslims who were associated with the Prophet, although their properties had been confiscated by the Makkans, they were not planning to recover their loss. This is proved by the fact that they did not attack any caravan of Quraysh after the Battle of Badr. Moreover, most of the groups had been despatched to collect information and to furnish necessary reports. Groups of eighty or sixty eight persons were evidently not strong enough to plunder when the number of those who guarded the caravans was much larger than this.
Sometimes they say: "The object was to take revenge on Quraysh, because when the Prophet and his companions thought of the persecution and torture to which they had been subjected, their sense of revenge and tribal honour was stirred and they determined to draw their swords, take revenge and shed blood".
This view is also as feeble and baseless as the first one, because a good deal of evidence is available in the texts of history which contradicts it and shows that the real aim of dispatching these groups was certainly not to engage in battles or to shed blood or take revenge. Here are some points which refute this view of the orientalists:
1. If the Prophet's aim in dispatching these groups had been war and acquisition of booty it was necessary that he should have increased their number and sent a well-equipped army to the coastal areas. The fact, however, is that he sent only thirty pesons with Hamzah bin Abdul Muttalib, sixty persons with 'Ubaydah bin Harith and a negligible number with Sa'd bin Abi Waqqas and the number of persons who had been appointed to guard the caravans was many times larger than these. Hamzah and 'Ubaydah were confronted with three hundred and two hundred men of Quraysh respectively. And especially when Quraysh came to know that the Muslims had concluded treaties with various tribes they increased the number of the guards of their caravans. If, therefore, the Muslim Commanders had been dispatched to wage war, why did it so happen that in most of these expeditions not a drop of blood was shed and at one time both the parties did not want to confront each other on account of intervention by Majdi bin 'Amr?
2. The letter which the Prophet gave to Abdullah bin Jahash clearly shows that warfare was not the aim at all, because in that letter he gave him the following instructions: "Camp in the land of Nakhlah which is situated between Makkah and Ta'if and wait there for Quraysh and inform me about their intentions".
This letter clearly shows that Abdullah was not at all dispatched to be engaged in fighting, for his only assignment was to collect information and the fight in Nakhlah, as a consequence of which 'Amr Khazrami was killed, was the result of his consultations with his companions about war. Hence, when the Prophet became aware of bloodshed, which had taken place, he sternly rebuked and reproached Abdullah and his companions and said: "I did not order you to wage war".
It is evident that the aim of all or most of these expeditions was simply to seek information, and it cannot at all be said that Hamzah bin Abdul Muttalib was dispatched along with thirty persons to wage war. As regards Abdullah bin Jahash he was sent with eighty persons to collect information and the position is that the party which was sent to collect information was about three times as big as that which, according to the orientalists, was dispatched to wage war. And the reason for usually selecting Muhajirs to form these parties was that at 'Aqabah the Ansar had concluded only a defence pact with the Prophet and had promised to safeguard his life in the event of an attack by the enemy. He did not, therefore, like to make them responsible for such expeditions at the very outset and to stay on in Madina himself. Later, however, when he went out of Madina himself he also took some Ansar with him to strengthen the ties between them and the Muhajirs. It was for this reason that the Muhajirs and the Ansar had the honour of accompanying him jointly during his journeys to Bawat and Zatul Ashirah.
In view of these arguments the baselessness of the view of the orientalists about the dispatch of these parties becomes crystal clear, and by honestly studying what has been said above, their view about the expeditions in which the Prophet participated personally is also falsified, because those who accompanied him to Bawat and Zatul Ashirah were not Muhajirs only but a group of Ansar also went with him. And when the Ansar had not concluded a military pact with him, how could he invite them to war and bloodshed?
The Battle of Badr, a description of which will be given later, bears testimony to our statement. The Prophet did not decide to fight this battle until Ansar consented to participate in it. And the reason why the Muslim historians have given these expeditions the name of 'Ghazwa' is that they wanted to collect all these incidents under one heading-otherwise, the real aim of these manoeuvres was neither plundering nor war booty.
THE EVENTS OF THE SECOND YEAR OF MIGRATION
Sexual inclinations appear in every individual at a particular stage of life and at times it so happens that due to lack of proper training and because of the availability of means to satisfy sexual appetite a young person finds himself at the edge of a precipice. At this stage there happen such things as ought not to happen.
Marriage is the best means for the protection of our chastity. In conformity with the law of nature Islam has also made men and women responsible to marry in specified conditions and has given various directions in this behalf.
The Holy Qur'an says: Women and men should marry, and the fear of poverty and indigence should not stop them from performing this ceremony: Allah will make them rich. (Surah al-Nur, 24:23)
The Prophet says: "He who wishes to appear before Allah with a pure soul should marry''.
He has also said: "I shall pride myself on the Day of Judgement over other communities on account of the excessive number of my followers".
DIFFICULTIES OF MARRIAGE DURING THE PRESENT AGE
Difficulties of marriage during our age are not a few. Men and women of modern times are not prepared to marry on account of unfavourable circumstances and adverse conditions. The national publications point out a number of problems in the frame-work of the family, but most of the difficulties revolve on this point that the men and women of our society do not intend to set up a family which should ensure their real prosperity. Some persons wish to acquire high public offices and wealth by means of marriage. The thing to which least attention is paid in these days is chastity and modesty, and though it may at times be taken into consideration, usually no importance is given to it. The proof of this is that men are very fond of those girls, who belong to high families, although they may not at all be praiseworthy from the moral point of view, and many virtuous and pious girls live in extreme poverty in some corners of the society and no one cares for them.
Above all, there are the ceremonies of marriage which are a great source of harassment for the bridegroom and also for the parents of the bride. Another great difficulty is the question of dowry. Owing to these problems there are many persons who avoid marriage and satisfy their sexual appetite by unlawful means.
THE PROPHET CAMPAIGNED PRACTICALLY AGAINST THESE DIFFICULTIES
These are some of the social problems which exist to a considerable extent in every society and the period of the Prophet was also not free from them. The nobles of Arabia gave their daughters in marriage to those persons who were their equals in regard to pedigree, strength and wealth, and they rejected other suitors.
On account of this old custom the members of noble families were desirous of marrying Fatimah, the dear daughter of the Prophet. They were under the impression that the Prophet would not be severe in the matter of the marriage of his daughter, because, according to their own thinking, they possessed everything which could attract a bride and her father, and then the Prophet had not been severe with regard to the marriages of his other daughers (Ruqayyah, Zaynab etc.).
They were, however, oblivious of the fact that this daughter of the Prophet was different from others. She was the daughter who enjoyed a high position in the light of the verse (of Surah Ale Imran, 3:61) pertaining to 'Mubahilah' (contest with the Christians).
The suitors were mistaken in their thoughts, because they did not understand that only that person who was like her in the matter of piety and faith could be her equal and a march for her. As according to the verse of 'Tathir' (purification) Fatimah had been declared to be free from all sins, hence, her husband must also be masum (free from sins). Wealth and material manifestations are not the standard of equality. Although Islam recommends that daughters should be given in marriage to their equals, but it also explains that their equality, should be in the matter of faith and Islam.
The Prophet had been directed by Allah to tell the suitors that the marriage of Fatimah would take place according to Divine orders and in offering this apology he removed, to some extent, their misunderstandings. The companions of the Prophet realized that the marriage of Fatimah was not a simple matter and none could marry her on account of his affluence. They also became aware that her husband could be only that person who was next to the Prophet in the matter of truthfulness, faith, spiritual merit and moral excellence and such a person could be none but Ali. To put the matter to a test they encouraged Ali to ask for the hand of the Prophet's daughter. Ali also desired this and was only waiting to fulfil the necessary conditions before he made such a request.
The Commander of the Faithful went before the Prophet personally. Modesty and shyness had overpowered him. He had cast his head down and it seemed that he wanted to say something but was feeling shy. The Prophet encouraged him to speak and he made his purpose known in a few sentences. This type of suit is a sign of sincerity. However, our training institutions have not yet been able to teach the prospective suitors such freedom coupled with piety, faith and sincerity.
The Prophet agreed to meet the request of Ali and said: "You should wait a little so that I may mention the matter to my daughter". When he spoke about it to Fatimah she remained absolutely quiet. The Prophet then said: "Allah is Great! Silence means consent". In those days, however, Ali owned nothing except a sword and a coat-of-mail. He was advised by the Prophet to sell the coat-of-mail to meet the expenses of marriage. He gladly sold his coat-of-mail and brought the proceeds of sale to the Prophet. The Prophet gave a handful of the money to Bilal, without counting it, to purchase some scent for Zahrah. He entrusted the remaining amount to Abu Bakr and Ammar to procure, from the bazaar of Madina, the necessities of life for the couple. They got up as ordered by the Prophet and purchased the following things (which were in fact the dowry of Zahrah) and brought them to the Prophet.
THE DOWRY OF THE PROPHET'S DAUGHTER
A shirt which was purchased for seven dirhams; a head-dress costing one dirham; a black bath-robe which did not suffice the entire body; a bed which was made of wood and date-palm fibre; two mattresses of Egyptian linen, one of which was woolen and the other was made of date-palm fibre; four pillows out of which two were made of wool and the other two of date-palm fibre; a curtain; a hajri mat; a pair of millstones; a water-skin; a wooden bowl for milk; a skin container for water; a green pitcher, some jars; two silver armlets; and one copper vessel.
When the eyes of the Prophet fell on these articles, he said: "O Lord! Bless the lives of those whose untensils are mostly earthen".
The dowry of the Prophet's daughter deserves consideration. Her dowry did not exceed 'Mehrus Sunnah' which is five hundred dirhams. In fact it was an example for others i.e. for the girls and boys, who cry under the heavy burden of dowry and at times shun the obligation of marriage on this account.
The matrimonial life should basically become agreeable and pleasant by means of sincerity and love, for, otherwise, heavy dowry do not provide any brightness to life.
Nowadays the guardians of the bride subject the son-in-law to a heavy burden of dowry to strengthen the position of the girl so that he may not on one day resort to divorce on account of his greed. This action does not, however, provide total guarantee for the achievement of the said purpose and the real and true treatment of this malady is the reformation of the moral conditions of men. Our cultural and social environments should be such that thoughts of this kind do not take root in the brains of men. Otherwise, it so happens at times that the girl agrees to forego her dowry to get rid of her husband.
THE CEREMONIES OF THE MARRIAGE
A number of persons were invited from the sides of the bridegroom and the bride and Ali arranged a feast (walimah) in honour of his dear spouse. After the feast was over the Prophet called for Fatimah. She came before the Prophet feeling very shy. When her eyes fell on the Prophet her foot slipped and she was about to fall on the ground. The Prophet held his dear daughter by the hand and prayed for her saying: "May Allah protect you from all slips".
That night the Prophet displayed such devotion and sincerity, as is not displayed in the present societies in spite of their growth and evolution. Holding the hand of his daughter he gave it in the hand of Ali and informed her of the virtues of her husband. He also made a mention of the sublime personality of his daughter and said that if Ali had not been born there was none else to match her. Then he divided the domestic affairs and the duties of life between them. He entrusted the household affairs to Fatimah and made Ali responsible for outdoor duties. The marriage took place after the Battle of Badr.
According to some narratives the Prophet then asked the Muhajir and the Ansar women to encircle the she-camel of his daughter and take her to her husband's house and with this the marriage ceremonies of the greatest woman of the world came to an end.
We reproduce below a tradition which gives an idea of the high position enjoyed by the daughter of the Prophet.
Ans bin Malik says: "For a period of six months the Prophet used to come out from his house at the time of Fajar (dawn) and proceeded to the mosque and regularly stopped at that time in front of the house of Fatimah and said: "O people of my household! Attend to prayers. Allah desires to keep every sort of uncleanliness away from you Ahlal Bayt (People of the Household)".
 Seerah-i Ibn Hisham, vol. II, page 222 onwards; Biharul Anwar, vol. XIX, pp. 186-190; Imta'ul Asma'; page 51;Tarikh-i Kamil, vol.lI, pp.77-78 and Mughazi-i Waqidi, vol. I, pp. 9-19.
 Tarikh-i Kamil, vol. III, page 78.
 It is said that till the Second World War the soldiers who completed their military service were given, along with a certificate, a sealed letter by way of a military trust, and were instructed to open it only at the time of general mobilization and to act according to its contents.
 Some historians have mentioned his name as Waqid bin Abdullah and others 'Amr bin Abdullah.
 Man la Yahduruhul Faqih, page 410.
 Biharul Anwar, vol. XLIII, page 94, and Kashful Ghumah, vol. I, p. 359.
 Wasa'ilush Shi'ah, vol. XV, page 8.
 Biharul Anwar, vol. XLIII, pp. 79 and III.
 Musnad Ahmad, vol. II, page 259.