From the Resurrection to the Islam of Omar

Mohammed went to sleep, and Khadijah watched over him, her heart filled with compassion and hope for what she had heard from him. When she saw him sleeping peacefully, she left him and began to contemplate the thoughts and feelings that had stirred her heart. She wondered about the future and hoped that her husband would be a prophet for the Arab nation that had been engulfed in ignorance, guiding them to the true religion and showing them the straight path. However, despite her hope, she also feared for the safety of her beloved husband.

Khadijah, after experiencing mixed emotions of hope and anxiety, decided to seek advice and counsel from a wise and trusted man whom she knew well, her cousin and husband, Muhammad; peace be upon him. She went to him and recounted the incident in the cave and how an angel had commanded him to read. Then she said, "O cousin, I do not know what this means, but I hope that it is a good sign and a source of guidance for us and for our people. However, I also fear for you and what may lie ahead. What is your opinion?"

Muhammad, the Prophet who conversed with God and received revelations, responded with sincerity and honesty. He said, "By Allah, O Khadijah, this was an experience unlike anything I have ever known. I did not expect such a thing to happen. I saw an angel and heard his words. I only pray that this is a source of good and guidance for us and for all people. Do not fear for me; you are my companion and support, and I will never forsake you and our family".

Khadijah was reassured by Muhammad's determination and sincerity, and she felt confident that things would be alright. Their cooperation and mutual trust were among the factors that helped them overcome the challenges and difficulties they would face in the future with faith and confidence.

A Conversation Waraqah ibn Nawfal with Khadijah

Therefore, Khadijah went to her cousin Waraqah ibn Nawfal, who had converted to Christianity and had knowledge of the Gospel, which he had translated into Arabic. When she informed him about what Muhammad had seen and heard, narrating everything that had happened to her, along with her compassion and hope, Waraqah paused for a moment and then said, "Holy, holy! By the One in Whose hand Waraqah's soul is, if you have spoken the truth, Khadijah, then he has received the greatest Law that came to Moses. He is indeed a prophet of this nation. Tell him to remain steadfast".

Khadijah returned to Muhammad, who was still asleep, and she gazed at him with love and devotion, filled with compassion and hope. While he was in the tranquility of his sleep, he suddenly stirred, his breathing grew heavy, and sweat moistened his forehead as he woke up to listen to the angel's message: "O you who wraps himself [in clothing], arise [to pray]. And your Lord, announce. And your clothing, purify. And uncleanliness, avoid. And do not confer favors to acquire more. But for your Lord, be patient". (Quran, Surah Al-Muddaththir, verses 1-7).

Khadijah saw Muhammad in this state, and her compassion for him deepened. She approached him gently and encouraged him to return to his bed and sleep for some rest. However, his response, or so he said, was that his time for rest and sleep had come to an end. Gabriel had ordered him to warn the people and invite them to worship God. He wondered who would listen to him and accept his call.

Khadijah made the task easier for him and reassured him. She eagerly recounted Waraqah's response and his belief in his prophethood. It was natural for her to hasten in accepting his message, as she had witnessed his trustworthiness, truthfulness, nobility of character, love for righteousness, and compassion throughout their years together. She had seen him, during his contemplative years in the cave, devote himself to the pursuit of truth, seeking it with all his heart, soul, and intellect, rising above the illusions of those who worshipped idols and offered sacrifices to them, believing they could harm or benefit.

She had observed him during his moments of perplexity upon his return from Hira, after the initial revelation, when he was deeply troubled by his experience. She had asked him when the angel came to tell her. When she saw him, she placed him on her left thigh, then on her right thigh, and finally on the stone floor, but he still saw the angel. Her certainty that it was an angel and not a devil remained unshaken.

The Meeting of Waraqah and Muhammad

Muhammad went out one day after these events to perform the circumambulation (Tawaf) around the Kaaba. There, he encountered Waraqah ibn Nawfal. When Muhammad shared his experience and recounted what had happened to him, Waraqah said, "I swear by the One in Whose hand my soul is, you are a prophet of this nation. The greatest Law, similar to the one given to Moses, has come to you. They will accuse you of lying, harm you, expel you, and fight you. But if I live to see that day, I will certainly support God's cause in a way that I know". Then, Waraqah lowered his head and kissed Muhammad's forehead.

Muhammad felt the sincerity in Waraqah's words and the weight of what he had said. He began to contemplate how he could call the Quraysh to what he believed, knowing that they were fiercely attached to their falsehood, to the extent that they might fight and kill him despite being his closest family and tribe.

They were in a state of ignorance, while what he called them to was the truth. He invited them to elevate their hearts and souls towards God, the Creator of both them and their forefathers, to worship Him with pure devotion. He called them to abandon the worship of these stones that they had turned into idols, believing that these idols could forgive their sins and enable them to indulge in frivolities, corruption, usury, and mistreatment of orphans. Ironically, this idol worship had hardened their hearts and souls even more than the stones themselves, making them callous and unfeeling.

Muhammad urged them to contemplate the creation of God in the heavens and the earth so that their souls would recognize the danger and majesty inherent in that. They should then magnify the One who created all existence, worshiping Him alone without partners. They should rise above all that is trivial and insignificant, taking mercy upon those whom God had not guided, working for their guidance, and showing kindness to every orphan and needy person.

Yes, this was what God commanded him to call them to. However, their hearts were hardened, and their souls were obstinate, having been accustomed to worshipping what their forefathers had worshipped. They also found a lucrative trade in idol worship, making Mecca a center for the pilgrims who visited the idols. Would they abandon the religion of their forefathers and risk the status of their city if there were no one left to worship the idols? Moreover, how could these hearts be purified, and these souls be freed from the impurities of their desires, while their lusts brought them down to the level of beasts, while he called on people to rise above their desires and their idols? But they did not believe in him. This was the greatest challenge.

The Pause in Revelation and the Descent of Surah Adh-Dhuha

Muhammad awaited the guidance of revelation for his affairs and the illumination of his path. However, revelation stopped, and Gabriel did not descend upon him. A silent stillness surrounded him, isolating him from the people and himself. He returned to the same fears he had before the revelation came down. Khadijah said to him, "I do not see your Lord except that He has forsaken you". Fear and apprehension overwhelmed him, sending him back to the solitude of the mountains and the seclusion of Hira, where he would raise his soul to his Lord, seeking His face and asking Him: "Why has He forsaken him after having chosen him?"

Khadijah felt no less compassion and fear. He earnestly wished for death, except that he was aware of the mission entrusted to him. It is said that he contemplated throwing himself from the heights of Hira or Mount Abu Qubais. What good was life when his greatest hope in it was shattered and extinguished? These fears beset him when the revelation returned after a long hiatus. It descended upon him with the words of God:

"By the morning brightness. And [by] the night when it covers with darkness. Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you]. And the Hereafter is better for you than the first [life]. And your Lord is going to give you, and you will be satisfied. Did He not find you an orphan and give [you] refuge? And He found you lost and guided [you]. And He found you poor and made [you] self-sufficient. So as for the orphan, do not oppress [him]. And as for the petitioner, do not repel [him]. But as for the favor of your Lord, report [it]". (Quran 93:1-11)

These verses came as a reassurance to Muhammad, assuaging his fears and comforting his heart. They reminded him that God had not abandoned him, that the Hereafter would be better for him than this life, and that God would bestow upon him blessings beyond measure. Muhammad was also reminded of the difficult circumstances he had faced in his life, from being an orphan to being guided by God, from poverty to self-sufficiency. The message emphasized the importance of kindness to orphans and those in need, and it encouraged him to share the favor of his Lord with others.

These verses marked the end of the period of pause in revelation and the beginning of a new phase in Muhammad's mission as a prophet. They were a source of strength and motivation for him as he continued to convey God's message to the people of Mecca.

Calling to the Truth Alone

By the majesty of God! What tranquility for the soul, what joy for the heart, and what delight for the spirit! Muhammad's fears were dispelled, and all his anxieties vanished. A smile of contentment graced his lips, and his tongue recited words of praise, sanctification, and worship. There was no room for Khadijah's earlier fear that God had forsaken him nor for his own panic and dread. Instead, God had chosen him, and His mercy enveloped him, removing all fear and doubt from his heart. No longer did he contemplate suicide; instead, he embraced life as a call to God, to God alone.

To God, the Most High, all foreheads should bow, and every being in the heavens and the earth should prostrate. He alone is the Truth, and all that is worshipped beside Him is falsehood. To Him alone should the heart turn, the soul clings, and the spirit surrender, for the Hereafter is better than the first life. It is the Hereafter where the soul is surrounded by the perfection of His unity, where time and place dissolve, and worldly considerations fade into insignificance. In the Hereafter, the morning and its radiant sun, the night and its peaceful darkness, the heavens, stars, earth, and mountains, all become one, and the soul finds satisfaction and contentment. This is the life whose purpose should guide the journey of this worldly life. This is the Truth, and everything below it is but a mere reflection, unable to substitute for it.

This is the Truth that illuminated the soul of Muhammad and which sent him forth anew to contemplate the call to his Lord. To call to his Lord, he must purify his garments, shun what is reprehensible, endure the harm encountered in the path of calling to the Truth, and illuminate the way of knowledge for people who were unaware. He must not repel a petitioner nor oppress an orphan. God had chosen him for His word, so let him speak it. God had found him an orphan, and his grandfather Abdul Muttalib and his uncle Abu Talib had cared for him. God had found him poor, and He enriched him through his trustworthiness and the partnership of Khadijah, a loving, supportive, and compassionate partner. God had found him lost, and He guided him through His messages.

This was Muhammad's understanding. According to it, he would strive to the best of his ability to call to the Truth. This was God's command to His chosen Prophet, the one He had selected. This was not forsaken, nor was it abandonment.

Prayer

God taught His Prophet how to pray, and Muhammad prayed, with Khadijah joining him. They were living with their children, except for Ali ibn Abi Talib, who was still a young boy. At the time, a severe crisis had struck the Quraysh, and Abu Talib had many dependents to care for. Seeing this, Muhammad said to his uncle Abbas, who was known for his generosity among the Hashemites: "My brother Abu Talib has many dependents, and people are facing this crisis. Let's go to him and help reduce his burden. You can take one of his sons, and I'll take one, and together we'll provide for them".

Abbas took charge of Ja'far, while Muhammad took charge of Ali. They stayed with him until God's call. One day, as Muhammad and Khadijah were praying, Ali entered unexpectedly. He saw them bowing and prostrating, reciting what God had revealed to Muhammad from the Quran. The young boy stood in amazement until they completed their prayers. Then, he asked, "Who are you prostrating to?" Muhammad replied, "We are prostrating to God, who sent me as a prophet and commanded me to invite people to Him". Muhammad invited his cousin to worship God alone, without any partners, to follow the religion revealed by His prophet, and to reject idols like Lat and Uzza. He recited what he could from the Quran.

Ali was deeply affected, entranced by the beauty and eloquence of the verses. He sought some time to think and consult his father, Abu Talib. That night, Ali could not find peace; he was restless. When morning came, he announced to Muhammad and Khadijah that he had joined them, not needing his father's advice. He declared, "God created me without needing consultation with my father. I have no need to consult him to worship God". Thus, Ali became the first boy to embrace Islam, followed by Zayd ibn Haritha, the freed slave of the Prophet. At this point, Islam was confined to the household of Muhammad: him, his wife Khadijah, his cousin Ali, and his slave Zaid.

Muhammad contemplated how to call the Quraysh to Islam, fully aware of the challenges and the people's strong attachment to their forefathers' customs and idols.

Abu Bakr ibn Abi Quhafa, from the Taym clan, was Muhammad's close friend. He recognized in Muhammad qualities of integrity, trustworthiness, and sincerity. He was the first to whom Muhammad extended the invitation to worship God alone and abandon the worship of idols. Abu Bakr was quick to accept this call and had no hesitation in embracing Islam. Anyone whose soul expands with truth would not hesitate to abandon idol worship for the worship of God alone. Any soul that contains a spark of nobility would not be content with worshipping stones in various forms. Any soul that possesses piety would not hesitate to purify its clothing and itself, to give to the needy, and to be kind to orphans.

Abu Bakr, without hesitation, embraced Muhammad's call to God and His message. He was the first to follow Muhammad and accept God's revelation. Abu Bakr publicly declared his faith to the people and spread the message of God's oneness. Abu Bakr was a handsome man, "friendly, beloved, and easygoing. He was the best-suited among the Quraysh and the most knowledgeable about them, their goodness, and their evil. He was a reputable and respected merchant, well-known for his honesty, integrity, and his pleasant company".

Abu Bakr began inviting those he trusted from his people to Islam. Uthman ibn Affan, Abdur-Rahman ibn Awf, Talha ibn Ubaidullah, Sa'd ibn Abi Waqqas, and Az-Zubair ibn Al-Awwam all followed Abu Bakr in embracing Islam. Later, Abu Ubaidah ibn al-Jarrah and many others from the people of Mecca also converted to Islam.

When someone embraced Islam, they would go to the Prophet and openly declare their faith. They would receive teachings from him and become part of the growing Muslim community. However, the early Muslims would secretly pray in the valleys and hills of Mecca to avoid the harsh reaction of the Quraysh, who were hostile to anyone rejecting their idols.

The situation continued like this for three years, during which the spread of Islam among the people of Mecca increased. God continued to reveal His messages to Muhammad during this time, which further strengthened the faith of the Muslims.

Muhammad possessed qualities that made him an ideal leader for this mission. He was righteous, compassionate, and humble, a perfect embodiment of manhood. He spoke eloquently, valued justice, gave everyone their due rights, and showed great kindness and care for the weak, the orphan, the needy, and the poor.

Muhammad's nights were filled with devotion, reflection, and prayer. He recited the revelations he received, pondered over the heavens and the earth, and sought lessons from all of creation. His constant focus was on God alone. He held the sincere belief that those who accepted Islam and followed him were deserving of special care due to the potential backlash from their families and the idolaters of Mecca. He believed in their faith even before it fully entered their hearts.

Muhammad was trusted by the Meccan merchants and nobles. He had established himself as a man of purity, honesty, forgiveness, and mercy. Many people embraced Islam in Mecca. The news of Muhammad and his message began to spread throughout the city.

Among the Quraysh, there were those with hardened hearts who considered Muhammad's words as no different from the teachings of monks and philosophers. They believed that people would eventually return to the religion of their forefathers, worshipping Hubal, Lat, and Uzza, or Isaf and Na'ilah, the two idols they used to sacrifice near Safa and Marwah.

However, these individuals underestimated the power of true faith and the fact that God had decreed victory for His truth. After three years of Muhammad's mission, God commanded him to openly proclaim His message:

"Warn your closest relatives, and lower your wing to those who follow you among the believers. Then if they disobey you, say, 'Indeed, I am disassociated from what you are doing.'" (Quran, 26:214-216)

Muhammad invited his close relatives to a meal at his house, intending to deliver the message of Islam to them. However, his uncle Abu Lahab interrupted him and the gathering. The people became hostile, and Muhammad's message was met with resistance.

Undeterred, Muhammad invited them again the following day. After they had eaten, he addressed them, saying, "I do not know of any man among the Arabs who has come to his people with a better offer than I have brought to you. I have brought you the best in this world and the hereafter. My Lord has commanded me to invite you to Him. Who among you will support me in this matter?"

At this, Ali, who was still a young boy at the time, stood up and said, "I will, O Messenger of Allah. I will support you against those who oppose you". The people of Banu Hashim, Muhammad's own tribe, smiled and some even chuckled. They shifted their glances between Abu Talib and his son. Then, they left, ridiculing the message.

After that, Muhammad continued his call from his closest relatives to all the people of Mecca. He once ascended Mount Safa and called out, "O people of Quraysh!" The people of Quraysh gathered around him, curious about what he had to say. Muhammad asked them, "What if I were to tell you that there are horses approaching from behind this mountain, would you believe me?" They replied, "Yes, you are known to be truthful, and we have never known you to lie".

Then Muhammad declared, "I am a warner to you before a severe punishment. O sons of Abd al-Muttalib, O sons of Abd Manaf, O sons of Zahrah, O sons of Taym, O sons of Makhzum, O sons of Asad. Allah has commanded me to warn my closest relatives, and I possess no benefit for you in this world or a share in the Hereafter except that you say, 'There is no deity except Allah,' or similar words". Abu Lahab, Muhammad's uncle and a staunch opponent, immediately responded with anger, saying, "May you perish for the rest of this day! Is this why you gathered us?"

Muhammad looked at his uncle, and shortly thereafter, the revelation came with the words of Allah: "May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame". (Quran, 111:1-3).

Despite the strong opposition from some of the Quraysh, Muhammad continued his call to Allah and his prophetic mission. This call would continue for several years in Mecca and would ultimately change the course of history.

Islam and Freedom

The anger of Abu Lahab and the opposition of others in Quraysh did not prevent the spread of the call to Islam among the people of Mecca. Every day, someone new embraced Islam. The ascetics, those who had detached themselves from worldly concerns, were particularly drawn to Islam. They were not distracted by trade or commerce, and they pondered deeply over the message presented by the caller to Islam. They saw Muhammad, even though he had the wealth of Khadijah and his own wealth, caring little for this wealth and not seeking to accumulate more. He called for love, compassion, kindness, and tolerance. Moreover, revelation came to him, warning against the obsession with amassing wealth, describing it as a hindrance to spiritual growth. Doesn't the Quran say: "The piling up of worldly things diverts you until you visit the graves. No, you are going to know. Then, no, you are going to know. No, if you only knew with knowledge of certainty, you would surely see the Hellfire. Then you will surely see it with the eye of certainty. Then you will surely be asked that Day about pleasure". (Quran, 102:1-8).

And what could be better than what Muhammad is calling to? Is he not calling to freedom, to absolute freedom with no limits? Is he not calling to the precious freedom that honors the Arab and his dignity? Yes, indeed! Is he not releasing people from the bondage of any worship other than the worship of Allah alone? Is he not breaking all the chains that stand between them and Allah? Neither Hubal, nor Al-Lat, nor Al-Uzza, nor the fire of the Magians, nor the sun god of the Egyptians, nor the stars worshiped by star-worshipers, nor the disciples, nor any human, angel, or jinn stands between Allah and humanity. In the presence of Allah, He alone, without partners, humans will be asked about what they have done, whether good or bad. Each person's deeds are their only advocate. Their conscience will weigh their deeds, and it alone will have power over them. On the Day when every soul will be recompensed for what it earned, what greater freedom can there be than the one Muhammad calls to? Is he not inviting Abu Lahab and his companions to something like it? Or are they calling people to keep their souls in servitude and captivity to the accumulation of superstitions that obscure the light of truth and the guidance of true enlightenment?

Poets from Quraysh

Abu Lahab, Abu Sufyan, the nobility of Quraysh, and its dignitaries, who reveled in wealth and the pleasures of life, began to realize the danger posed to their status by Muhammad's call. They initially decided to counter him by belittling his significance and challenging the claims of his prophethood. Their first move was to deploy their poets, including Abu Sufyan ibn al-Harith, Amr ibn al-As, and Abdullah ibn al-Zubair, to ridicule and oppose him. In response, a group of Muslim poets defended their faith against these attacks without the need for Muhammad to engage in poetic contests.

Some non-poet companions of the Prophet questioned him about miracles that could confirm his message, similar to the miracles of Moses and Jesus. They wondered why he didn't turn Safa and Marwah into gold or bring down a written book from the sky, among other extraordinary feats. They also questioned why he didn't reveal the angel Gabriel, who was mentioned frequently in his discourse. They asked why he didn't resurrect the dead or move mountains so that Mecca would no longer be surrounded by them.

The objections of the polytheists did not stop at mere mockery. They demanded signs and proofs beyond what reason could accept. Muhammad responded to their challenges with the revelation from Allah, stating: "Say, 'I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.'" (Quran, 7:188).

Indeed, Muhammad was nothing more than a warner and a bringer of good tidings. So, how could they demand from him what reason, and a noble soul would reject when he was only asking them to respond to what reason, and a noble soul would accept? How could they demand miracles from him when this book, which was revealed to him and guides them to the truth, is the greatest miracle of all? Why do they seek from him the proof of his mission through the supernatural, causing hesitation in their decision to follow him, while they worship these objects they claim to be their gods, which are nothing but stones, wood, or standing pieces of wood, devoid of any benefit or harm, unable to establish their own divinity? If they asked for proof, these idols would remain lifeless, immobile, incapable of benefit or harm, and if someone were to break them, they would not be able to defend themselves.

Mockery of Muhammad Regarding Idols

Muhammad began mentioning their idols, which he hadn't previously mentioned, and he criticized them. This was a significant change for Quraysh, who began to ponder deeply about this man, what they expected from him, and what they would face. Until that time, they had ridiculed his words, and when they gathered in the assembly hall or around the Kaaba with their idols, if his name was mentioned, it was met with nothing more than condescending smiles and mockery.

Now, Muhammad had demeaned their gods and ridiculed what they worshipped, including Hubal, Manat, al-Lat, al-Uzza, and all their idols. It was no longer a matter of mockery and jest; it had become a serious issue for them. If this man were allowed to sway the people of Mecca away from their worship, what would become of Mecca's trade? What would be the city's religious status?

Muhammad's uncle, Abu Talib, had not embraced Islam, but he remained a protector of his nephew and stood by him, declaring his readiness to defend him. So, some nobles of Quraysh went to Abu Talib, led by Abu Sufyan ibn Harb, and said, "O Abu Talib, your nephew has insulted our gods, criticized our religion, belittled our minds, and led our ancestors astray. Either you stop him, or we will separate you from him. You are equally involved in this dispute".

Abu Talib responded to them graciously but firmly, refusing their demands. Muhammad continued his call to his message, gaining more supporters. Quraysh persisted in their opposition. They approached Abu Talib again, this time accompanied by Amarah ibn al-Walid ibn al-Mughirah, a handsome youth from Quraysh. They asked Muhammad to give them the young man in exchange for renouncing his message, but Muhammad declined.

Muhammad continued his mission, and Quraysh persisted in their efforts to oppose him. They went to Abu Talib for the third time and said, "O Abu Talib, you hold a high position of honor and dignity among us, and we have respected your request regarding your nephew. We swear by Allah that we cannot tolerate the insults to our ancestors, the ridicule of our gods, and the belittling of our minds. You either stop him, or we will confront him, and may the better group prevail".

This appeal weighed heavily on Abu Talib. He was torn between his people and his nephew. He decided to send a message to Muhammad and dictated a letter to him, saying, "Maintain yourself and your position, and do not burden me with more than I can bear".

This marked a critical juncture in the conflict between Muhammad and the Quraysh leadership.

The Direction of History

Muhammad stood at a pivotal moment in history, leaving everyone bewildered about the direction in which events were heading. In his words, this man passed judgment on the entire world. Would he persist in his message of guidance, causing Zoroastrianism to overshadow faltering Christianity and lifting paganism, with all its falsehoods, to the forefront? Or would he illuminate the path of truth, proclaiming the message of monotheism, liberating minds from the chains of servitude, and freeing hearts from the captivity of illusions, thus elevating human souls to connect with the divine?

At this juncture, his uncle seemed to falter in his support, leaving him alone to face the opposition. The Muslims remained weak, incapable of waging war or resisting the powerful Quraysh, who had authority, wealth, resources, and numbers on their side. If he had nothing left but his faith in the truth he was called to deliver, then let it be. The Hereafter was a better reward. Let him fulfill his mission and call people to the path ordained by his Lord. It was better for him to die as a believer in the truth revealed to him than to abandon it or hesitate.

With firm determination, Muhammad turned to his uncle and said, "By Allah, even if they place the sun in my right hand and the moon in my left, I will not abandon this matter until Allah makes it prevail or I perish in its cause".

In this decisive moment, Muhammad's unwavering resolve set the course of history in motion, and his determination would shape the destiny of generations to come.

The Ban of Muhammad by Banu Hashim

The magnitude of truth and the splendor of faith were awe-inspiring. The elder Sheikh was astonished by Muhammad's response, standing in amazement before this sanctified strength and sublime determination that transcended life and all that it contained. Muhammad had been surprised by his uncle's sudden appearance and what he had presented. However, his momentary confusion passed quickly, and he stood resolute on the path he had chosen.

As Muhammad rose, still overwhelmed by the unexpected encounter with his uncle, he was filled with a sense of responsibility for the path he was embarking on. He called out to Abu Talib, who approached him. Muhammad said, "Go, my son of my brother, and speak what you wish. I swear by Allah, I will never surrender you to anything you detest".

Abu Talib then gathered the Banu Hashim and the Banu Muttalib and conveyed to them the words of his nephew and his position. His speech flowed with grandeur and the majesty of his emotions as he recounted what he had witnessed and the solemnity he had felt. He asked them to protect Muhammad from the Quraysh's persecution.

The entire family, except for Abu Lahab, responded to Abu Talib's appeal. Abu Lahab openly declared his enmity and joined the ranks of Muhammad's adversaries. However, their decision to protect him was not solely motivated by tribal loyalty and the age-old feud between Banu Hashim and Banu Umayyah. It was also a response to Muhammad's position among them and his call to people to worship the One God, which contradicted their ancestral beliefs.

Muhammad's call was an invitation to abandon their old religion and challenge their established customs. It threatened their social order and posed a severe danger to their cherished traditions and way of life. Banu Hashim and Banu Muttalib saw that if Muhammad was right – although they had doubts about his claim – the truth would eventually prevail, and they would share in its glory. On the other hand, if he was wrong, people would naturally turn away from him, just as they had turned away from others before him. There would be no lasting impact of his message to justify defying their customs and handing him over to his enemies for execution.

So, Muhammad found refuge among his family, the Banu Hashim, who shared his pain and supported his mission, much like his beloved Khadijah had sheltered him in her home from the tribulations of the world. The Quraysh did not cease their harassment, but the Muslims' faith remained strong. Each tribe punished its own members who had embraced Islam, and it was not uncommon to witness the persecution of Muslim slaves. Yet, the believers persevered, enduring humiliation and suffering with unwavering determination.

Abu Bakr, a close companion of Muhammad, bought and freed many of these persecuted slaves, including Bilal, who had been left to die in the desert, bearing a heavy rock on his chest as part of his torment. A woman faced severe torture and death because she refused to renounce her newfound faith and return to her ancestral religion. The Muslims who were not slaves suffered insults and humiliation wherever they went. The Quraysh used all forms of derogatory language and insulted them during their daily activities.

Despite these hardships, the Muslims remained steadfast, holding onto their faith, and rejoicing in their sacrifices for their belief and conviction.

The Patience of Muslims in the Face of Adversity

This period in the life of Muhammad (peace be upon him) represents one of the most remarkable eras in human history. Muhammad and his followers were seekers of truth and believers in it, not driven by wealth, power, governance, or authority. They were seekers of divine guidance and were committed to their faith.

Muhammad was a guide for those who inflicted harm upon him, aiming to liberate them from the shackles of base polytheism that dragged down the human spirit, leading it to the depths of humiliation and degradation. The cause they all shared was this noble spiritual pursuit, nothing else. Despite the adversity they faced, the insults heaped upon them by poets, and the conspiracies of the Quraysh, Muhammad and his followers remained patient and steadfast in their mission.

His mission was an invitation to abandon their old beliefs and customs, challenging the established social order and posing a significant threat to their cherished traditions. The Banu Hashim and Banu Muttalib, his own family, understood that if Muhammad was right – though they had their doubts – the truth would eventually prevail, and they would share in its glory. On the other hand, if he was wrong, people would naturally turn away from him, just as they had turned away from others before him.

Muhammad found refuge among his family, the Banu Hashim, who shared his pain and supported his mission. The Quraysh did not stop their persecution, but the Muslims' faith remained strong. Each tribe punished its members who had embraced Islam, and it was not uncommon to witness the persecution of Muslim slaves. Yet, the believers persevered, enduring humiliation and suffering with unwavering determination.

Abu Bakr, a close companion of Muhammad, bought and freed many of these persecuted slaves, including Bilal, who had been left to die in the desert, bearing a heavy rock on his chest as part of his torment. A woman faced severe torture and death because she refused to renounce her newfound faith and return to her ancestral religion. The Muslims who were not slaves suffered insults and humiliation wherever they went. The Quraysh used all forms of derogatory language and insulted them during their daily activities.

Despite these hardships, the Muslims remained steadfast, holding onto their faith, and rejoicing in their sacrifices for their belief and conviction. They were willing to endure suffering and even death in the path of truth, guidance for the Quraysh, and the salvation of their souls.

Muhammad's Call and the Modern Scientific Approach

It may come as a surprise to readers when we draw parallels between Muhammad's call and the modern scientific approach. The scientific approach necessitates that when conducting research, you eliminate all preconceived opinions and beliefs, and begin with observation, experimentation, comparison, and deduction based on established scientific principles. Once you reach a conclusion through this process, it becomes a scientific result subject to further research and scrutiny, but it remains scientific as long as scientific investigation does not prove it to be incorrect. This scientific approach represents the pinnacle of human thought liberation.

Muhammad's method of calling people to Islam had the same foundation. How did those who followed him come to believe in his message? They had to shed their pre-existing beliefs and start thinking objectively. In pre-Islamic Arabia, every tribe had its idols, and there were also people who worshipped the sun, fire, or other deities. Muhammad's mission was to remove these false beliefs and practices from people's hearts and minds and guide them to the truth.

The fundamental concept was to recognize the interconnectedness of all things in the universe. Every entity in the cosmos is connected to others through unchanging laws. For example, the sun is linked to the earth, and the night follows the day in an unbroken sequence. If any of these connections were to change, the entire universe would be altered. There is an inherent order and harmony in the universe that cannot be disrupted.

This underlying order is governed by a universal spirit, and everything is connected to this spirit, including humans. All of creation, including humanity, share this connection. The role of humanity is to worship this universal spirit alone, and this spirit should be the focus of their hearts and minds. In this worldview, all idols, kings, pharaohs, fire, and sun gods are meaningless and inconsistent with the dignity of human intellect and the ability to discern God's laws through contemplation.

This was the essence of Muhammad's call as understood by the early Muslims. The revelation delivered this message through eloquent rhetoric, which remains a miraculous aspect of the Quran. Muhammad unified truth with its perfect representation, rendering it irresistibly beautiful. Hearts and minds were elevated, and people desired to connect with this noble spirit. They understood that goodness was the path to reaching this spirit and that they would be rewarded for their efforts in life based on their piety and deeds.

The verse, "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it," encapsulates the essence of this concept. This elevation of human intellect and liberation from constraints is a profound transformation. Every sacrifice made for this belief becomes insignificant in the eyes of those who understand its significance.

It was an honor for Muhammad and those who followed him that the Banu Hashim and Banu Muttalib, his family, protected and defended him, shielding him from harm. When Abu Jahl insulted Muhammad, he remained silent and turned away, refusing to engage with him. Hamza, Muhammad's uncle and foster brother who was still a follower of Quraysh's religion at the time, was a strong and intimidating figure.

Hamza was an avid hunter, and when he returned from a hunting expedition one day, he would usually perform tawaf (circumambulation) around the Kaaba before heading home. On that day, he learned of the harm inflicted on his nephew by Abu Jahl and became furious. He entered the Kaaba, where Abu Jahl was, and approached him until he was within striking distance. Then, with a violent blow from his bow, he struck Abu Jahl and injured him severely.

Some men from the Banu Makhzum tribe intended to support Abu Jahl, but Hamza prevented them, fearing further harm and recognizing the gravity of Abu Jahl's insult to Muhammad. Hamza then declared his conversion to Islam, pledged allegiance to Muhammad, and vowed to support him and sacrifice for the sake of Allah until the end.

Utbah bin Rabi'ah's Proposal

The Quraysh felt increasingly threatened by Muhammad and his followers as they saw them growing in strength every day, and neither harm nor punishment deterred them from their faith, public prayers, and fulfillment of their religious duties. In an attempt to rid themselves of Muhammad, they entertained the idea of appeasing his desires, forgetting the profoundness of the Islamic call and its pure spiritual essence that transcended political rivalries.

Utbah bin Rabi'ah, who was among the Arab nobility, proposed to the Quraysh, during one of their gatherings, that they engage in dialogue with Muhammad. He suggested that they present certain matters to him, hoping that Muhammad might accept some of their proposals, and in return, they would grant him whatever he desired and refrain from causing harm.

Utbah approached Muhammad and said, "O nephew, you belong to us in terms of lineage, and you have come to your people with a significant matter that has divided them. Listen to me and consider what I have to say... If you seek wealth, we will gather wealth for you until you become the wealthiest among us. If you seek honor, we will honor you beyond measure. If you seek authority, we will make you our ruler. If what comes to you is a delusion or possession, we will spare no expense in your treatment until you are cured".

After Utbah had finished speaking, Muhammad recited Surah As-Sajdah (The Prostration). Utbah listened attentively, hearing the beauty of the words and the eloquence of the message. Before him stood a man who had no desire for wealth, honor, or authority, a man who was not afflicted with illness or possession. Instead, this man presented the truth, called for goodness, and repelled evil with that which is better, all the while delivering his message in the most eloquent manner.

Upon the completion of Muhammad's recitation, Utbah returned to the Quraysh, deeply impressed by what he had heard and seen. He was taken aback by the fact that there was no personal ambition for wealth, honor, or authority in Muhammad's heart. Instead, Muhammad advocated for the truth, called to righteousness, and responded to evil with kindness, all while using the miraculous power of words.

The Quraysh, however, was not swayed by Utbah's proposal nor did they find Muhammad's message convincing. They were not willing to let Muhammad go, either by overpowering him or by making concessions. Thus, they continued to oppose Muhammad and his followers, subjecting them to various trials and tribulations.

Muhammad and his companions remained steadfast in their faith, committed to the call of Islam, despite the hardships they faced.

Migration to Abyssinia

As persecution against the Muslims in Mecca intensified, some of them faced torture, imprisonment, and even death. Muhammad advised his followers to disperse and seek refuge in different lands. When they asked where to go, he recommended they travel to the Christian kingdom of Abyssinia (modern-day Ethiopia).

Muhammad told them, "Go to the land of Abyssinia, where there is a just king who does not oppress anyone. It is a land of truth. Stay there until Allah grants you relief from the distress you are facing". Subsequently, a group of Muslims, consisting of eleven men and four women, secretly left Mecca for Abyssinia.

However, after a while, they received news that the situation had improved for the Muslims in Mecca, and they decided to return. On their way back, they encountered more hardship and persecution, and they eventually decided to return to Abyssinia, this time with around eighty men, not including their women and children. They remained in Abyssinia until after Muhammad's migration to Yathrib (Medina). This migration to Abyssinia marked the first migration in Islam.

One might wonder about the motives behind this migration. Was its sole purpose to escape the oppression and persecution in Mecca, or did it also serve a political and strategic purpose for the nascent Islamic community?

It is entirely within the rights of a historian examining Muhammad's life to ask such questions. Throughout his life, Muhammad displayed remarkable political acumen while also embodying the highest moral and spiritual values. He was a statesman and a spiritual leader whose dignity and greatness set him apart, unmatched in his time.

One aspect of this historical episode that invites scrutiny is the claim that the Quraysh did not rest easy until the Muslims who had migrated to Abyssinia returned. They even sent two emissaries, Amr bin Al-As and Abdullah bin Abi Rabia, along with valuable gifts, to persuade the Negus (the ruler of Abyssinia) to send the Muslim migrants back to Mecca. Since Abyssinia was a Christian land, there was no religious fear that these migrants would convert its Christian inhabitants to Islam.

Therefore, it is a valid question to ask whether the Quraysh, by sending these emissaries and gifts, intended to protect their interests. Perhaps they feared that if these Muslims remained in Abyssinia and later returned to Mecca, they would come back stronger, both in terms of wealth and manpower.

The two emissaries, Amr bin Al-As and Abdullah bin Abi Rabia, presented their case to the Negus and explained the situation to him. The Negus inquired about the religion that had caused these people to separate from their own community.

The Muslims' Response to the Ambassadors

Jafar ibn Abi Talib, the cousin of the Prophet Muhammad, responded to the Negus (the ruler of Abyssinia) and said:

"O King, we were a people in a state of ignorance and immorality, worshiping idols, eating the flesh of dead animals, committing all sorts of abominations, breaking the ties of kinship, treating guests badly, and the strong among us exploited the weak. We remained in this state until Allah sent us a Prophet, one of our own people, whose lineage, truthfulness, trustworthiness, and integrity were well-known to us. He called us to worship Allah alone and to renounce the stones and idols we and our ancestors used to worship besides Allah. He commanded us to speak the truth, to honor our promises, to be kind to our relations, to be helpful to our neighbors, to cease all forbidden acts, to abstain from bloodshed, to avoid obscenities and false witness, and not to appropriate an orphan's property nor slander, chaste women.

He ordered us to worship Allah alone and not associate anything with Him, to uphold the prayer, to give charity, and to observe fasting. We believed in him and accepted his teachings and revelations. We followed him in what he brought from Allah and we worshiped Allah alone, without associating any partners with Him. We deemed forbidden what he declared as forbidden, and we considered lawful what he declared as lawful.

Our people, however, opposed and mistreated us, and subjected us to unbearable torture to make us abandon our religion and revert to the worship of idols. When they oppressed us, did injustice to us, and treated us in an evil and tyrannical manner, we left for your country, choosing you over others, hoping to find justice and fair treatment with you. We also hoped that we would not be oppressed or mistreated while we are with you".

The Negus asked Jafar, "Do you have something from what your Prophet brought, which you can read to me?" Jafar replied, "Yes". Then he recited the opening verses of Surah Maryam (Chapter 19) of the Quran, starting from "Kaf, Ha, Ya, 'Ayn, Sad" and continuing until the verse:

"He said, 'Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive, and [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I was born and the day I will die and the day I am raised alive.'" (Quran 19:30-33)

This eloquent recitation deeply moved the Negus and left a positive impression on him.

Response of Najashi and the Bishops

When the delegation of Najashi (the ruler of Ethiopia) and the bishops heard this statement, affirming what is in the Gospel, they picked up sticks from the ground and said, "These are words that come from the same source as the words of our Lord Jesus Christ". They said to Najashi, "By God, we will not hand them over to you".

The next day, Amr ibn al-As returned to Najashi and said to him, "The Muslims speak highly of Jesus, son of Mary. Please send someone to inquire about their beliefs regarding him". When they entered to meet Najashi, Ja'far ibn Abi Talib said, "O King! We say about the one whom our Prophet brought that he is the servant of God, His Messenger, His Spirit, and His Word that He cast upon the Virgin Mary. Najashi took a stick and drew a line in the sand, saying, 'Between your faith and ours, there is no more than this line.'"

After hearing both sides, Najashi realized that the Muslims acknowledged Jesus, believed in Christianity, and worshipped God. The Muslims found security and kindness in Najashi's vicinity until they received news that the hostilities of the Quraysh had subsided. When they saw that the Meccans were still causing them harm, they returned to Abyssinia, eighty men apart from their women and children. Was the purpose of these migrations simply to escape persecution, or did they have a political goal, even if only in Muhammad's strategic planning, which historians should investigate and clarify?

The Muslims and the Christianity of Abyssinia

It is within the rights of a historian of Muhammad to question: How did the Messenger Muhammad ensure the safety of his companions when he advised them to go to the land of Abyssinia, a Christian land, where the people followed the religion of the Book, and their messenger, Jesus, acknowledged Islam as his message? Moreover, why did he not fear that they might face a different kind of trial there, even if it was distinct from the persecution of the Quraysh? How could he be sure that they would be safe from any temptation? Indeed, one of the Muslims who had gone to Abyssinia did embrace Christianity, indicating that this temptation was a real concern. It might be presumed that Muhammad, who possessed a broad and intelligent mind, great wisdom, noble character, and profound empathy, would have contemplated these issues.

However, Muhammad was confident in this regard, as the purity and nobility of the Islamic message were preserved at the time. Abyssinian Christianity, just like the Christianity in Najran, Hira, and the Levant, had already been influenced by disputes between the followers of Mary and the followers of Jesus. This had resulted in different theological positions, but it did not affect the essence of their connection to the refined message.

Truth be told, most religions, in their history, have experienced periods where they strayed from their core values, even if it was in a minor way. This deviation may have been more significant in the case of the polytheistic practices prevalent in the Arabian Peninsula at the time. Islam, on the other hand, emerged as the fierce opponent of polytheism in all its forms and manifestations. Additionally, Christianity, as recognized by a select group of clergy, held a unique place that was not known to Islam. Hence, the environment in Abyssinia was considered as one of purity and innocence. Abyssinian Christianity was much closer to the essence of faith and virtue than Mecca and its surroundings.

Moreover, in Islam, the essence of faith and the elevation of the human soul above the materialistic and temporal aspects of life were firmly established. There were no intermediaries between a person and their Lord, except for their righteous deeds and piety. This was in stark contrast to the presence of idols, priests, and oracles, which served as barriers between individuals and their Creator in the prevailing pagan cultures. In Islam, deeds were the only witness for or against a person on the Day of Judgment. On that day, no one would be held accountable for the actions of their parents or children. It was the deeds of an individual that would bear witness for or against them, and the wealth or power of the rich and powerful would be of no avail.

How could Muhammad fear trials for those who understood these concepts and had embraced them with conviction, allowing them to take root deep within their hearts? How could he be concerned when he saw them loving him more than themselves, their children, and their families? This was the man who had placed these convictions above earthly power and had stated, "By God, if they placed the sun in my right hand and the moon in my left hand to abandon this matter, I would never abandon it". This was the man whose light of faith, wisdom, justice, goodness, truth, and beauty radiated, accompanied by humility, piety, love, and mercy. Therefore, Muhammad's confidence in his companions' migration to Abyssinia was well-founded. Their safety with Najashi and their adherence to their faith were assured in the absence of any familial or tribal ties, which made the Quraysh's torment of the Muslims all the more unjust. They had risen above persecution, seeing patience in the face of adversity as a means of drawing closer to God and seeking His forgiveness.

The Islam of Umar ibn al-Khattab

At that time, Umar ibn al-Khattab was a man in the prime of his life, between the ages of thirty and thirty-five. He was muscular, robust, with a strong build, of a sharp temperament, quick to anger, and fond of entertainment and wine. Despite this, he was known for his kindness towards his family and his gentle disposition.

Umar was one of the staunchest adversaries of the Muslims in Mecca, causing them much harm and persecution. When he saw them migrating to Abyssinia and witnessed how King Negus protected them, he felt a sense of loneliness and the pain of parting with them and their homeland. He realized the significance of their departure, as it shattered the unity of Quraysh, confused its leadership, and undermined its idols.

One day, Muhammad was gathered with his companions who had not migrated to Abyssinia. Among them were his uncle Hamza, his cousin Ali ibn Abi Talib, Abu Bakr ibn Abi Quhafa, and others from the Muslim community. Umar learned of this gathering and decided to go there with the intention of killing Muhammad to ease the pressure on Quraysh and restore its unity after the division and the criticism of its idols. On his way, he met Nuaim ibn Abdullah, who was familiar with the situation. Nuaim said to Umar, "By God, you are deceiving yourself, O Umar! Do you think that the sons of Abdul-Muttalib will let you walk on the face of the earth after you have killed Muhammad?! Return to your own family and tend to their affairs!"

As it happened, Umar's sister, Fatimah, and her husband, Saeed ibn Zaid, had embraced Islam. When Umar found out about their conversion, he headed straight for their house. When he arrived, he heard someone reciting the Quran inside. As he entered, the reciter quickly hid, and Fatimah concealed the parchment on which the Quran was written. Umar asked, "What is this humming that I heard?" When they denied any recitation, he became suspicious. He rebuked his sister, and in the midst of the confrontation, he struck her, causing her face to bleed.

At that moment, both Fatimah and Saeed confessed to their conversion to Islam, saying, "Yes, we have embraced Islam. So, do whatever you will". Umar was taken aback when he saw the blood on his sister's face. Overwhelmed by his emotions, his kindness and compassion overcame him, and he asked his sister to give him the parchment on which the Quran was written. As he read its verses, a profound change came over him, and he was deeply moved by its eloquence, majesty, and the grandeur of the message they were calling to.

Umar's heart softened, and he felt a profound sense of regret for his earlier actions. He was struck by the miracle of the Quran and the greatness of the call they were making. His righteousness began to overpower his anger. He left Fatimah's house and headed directly to the gathering of Muhammad and his companions at Safa. He asked for permission to enter and then announced his conversion to Islam.

The Muslims saw in Umar and his uncle Hamza a tremendous support for Islam. This event changed the dynamics between the Muslims and Quraysh and marked the beginning of a new chapter filled with events, sacrifices, and new forces that ultimately led to the emigration and the emergence of Muhammad, the statesman, alongside Muhammad, the Prophet.