The Story of the Cranes

The Return of the Emigrants of Abyssinia

The Muslims who had emigrated to Abyssinia (Ethiopia) stayed there for three months, during which time Umar ibn al-Khattab embraced Islam. These emigrants learned about the change in Quraish's attitude towards the Prophet Muhammad and his followers after his conversion to Islam. Many of them decided to return to Mecca, while others chose to remain in Abyssinia.

Upon their return to Mecca, they witnessed that the Quraish had intensified their persecution of Muslims and their hostility towards them even more than before. This led some of them to return to Abyssinia once again, either secretly or openly. It is said that those who returned brought additional Muslims with them, who stayed in Abyssinia until after the migration to Medina and the stabilization of the Muslim community there.

What prompted the Muslim emigrants to return to Abyssinia after three months? This is where the story of the "Crane Incident" comes into play. Ibn Saad mentioned it in his "Tabaqat al-Kubra," and Tabari included it in his "History of the Prophets and Kings." Many Muslim scholars, as well as some Orientalist scholars, have discussed and supported this incident.

According to the story, when Prophet Muhammad saw that Quraish had withdrawn their hostility and persecution towards him and his followers, he wished that something would be revealed to further distance Quraish from him. He approached a gathering of Quraish leaders near the Kaaba and recited Surah al-Najm (Chapter 53 of the Quran), particularly the verses that mention the three goddesses: "Have you seen al-Lat and al-Uzza, and another, the third (goddess), Manat? What! For you the male sex, and for Him, the female?" (Quran 53:19-21).

After reciting these verses, the Prophet continued with the following verses: "Are yours the males and His the females? That, indeed, was an unfair division! They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance." (Quran 53:21-23).

Upon hearing these verses, all the attendees, including the Quraish leaders, bowed down in prostration. This act of prostration was not limited to the Quraish leaders but extended to everyone present, and the news of this incident spread.

Quraish was pleased with what the Prophet recited and felt that their gods had been honored. They said that they recognized Allah as the One who gives life and death and provides sustenance, but they believed that their gods interceded for them with Allah. They were willing to accept Muhammad's message as long as he acknowledged their gods.

However, the story goes that the Prophet later expressed regret over his words and apologized to Allah, stating that he had spoken words Allah did not command him to speak. Subsequently, Allah revealed verses to him, chastising him for compromising his message and warning him that this incident almost led him astray but for Allah's protection. Allah assured the Prophet that he would experience tests in life but should not compromise his message.

With this, the Prophet Muhammad resumed mentioning the shortcomings of Quraish's gods, and their hostility towards him and his followers resumed as well.

The story of the "Crane Incident" played a significant role in the early history of Islam, as it marked a turning point in Muhammad's approach to delivering his message and strengthened the resolve of his followers.

The Fallacy of the "Crane Incident" Hadith

The "Crane Incident" hadith is reported by several narrators in the context of the Prophet Muhammad's life, and some Muslim scholars and Orientalists have discussed it extensively. However, this hadith is prone to doubt and scrutiny and contradicts the concept of prophetic infallibility in delivering the messages of God.

It is curious that some biographers and Muslim interpreters have embraced this hadith, even though Ibn Ishaq when asked about it, stated that it was fabricated by hypocrites.

The incident is problematic because it suggests a moment when the Prophet Muhammad compromised his message. It implies that he recited verses that were not divinely revealed to appease the Quraysh leaders during a gathering near the Kaaba. These verses included references to the three goddesses of the Quraysh, acknowledging their status alongside Allah. Subsequently, everyone in attendance, including the Quraysh leaders, prostrated.

The Quraysh were content with what the Prophet recited, as they believed that their gods had been honored. They suggested that they would accept Muhammad's message as long as he acknowledged their gods as intercessors with Allah.

However, according to the story, the Prophet later expressed regret over his words and apologized to Allah, acknowledging that he had spoken words Allah did not command him to speak. Allah then revealed verses to chastise the Prophet for compromising his message and warned him not to be swayed by such incidents.

This story presents several issues. It contradicts the concept of prophetic infallibility, as it suggests a moment of human error by the Prophet. Moreover, it raises questions about why the Prophet would compromise his message when the Muslims had been enduring persecution at the hands of the Quraysh. It also assumes that the Prophet would have access to divine revelation whenever he wished to change his message.

The story of the "Crane Incident" is not widely accepted within Islamic scholarship, and many scholars have criticized its authenticity and relevance. It remains a debated and contentious topic among scholars, with some trying to justify it based on certain interpretations of Quranic verses. However, the majority of scholars and historians tend to view it with skepticism, considering it an unreliable or fabricated narration.

Reasons for the Return of the Emigrants from Abyssinia (Habasha)

1. The Conversion of Umar Ibn Al-Khattab: One argument presented by those who claim the authenticity of the "Crane Incident" hadith as a reason for the return of the emigrants from Abyssinia is that Umar Ibn Al-Khattab embraced Islam shortly after their migration. Umar's conversion was significant, as he openly declared his faith and did not hide it. He actively fought against the opposition to Islam and even prayed publicly near the Kaaba. His conversion and open support for Islam signaled to the Quraysh that the Muslims were gaining influential figures. This worried the Quraysh, who feared that persecuting the Muslims further could lead to a civil war. Therefore, the return of the emigrants became an option to avoid this potential conflict.
2. The Rebellion in Abyssinia: Another reason that solidified their decision to return was a rebellion against the ruler of Abyssinia (the Negus) at the time. While the Negus had shown kindness to the Muslim emigrants, some accusations and disputes arose in his court concerning the Muslims. The emigrants, being foreigners in Abyssinia, were not in a position to participate in this rebellion. Instead, they saw an opportunity to return to Mecca when they heard about the peaceful resolution through a treaty (the Treaty of Hudaybiyyah) between the messenger Muhammad and the Quraysh. This treaty ensured a temporary ceasefire and protected the Muslims from further persecution, providing a suitable environment for their return.

The return of the emigrants from Abyssinia was primarily influenced by these two factors: the conversion of Umar Ibn Al-Khattab and the resolution of conflicts within Abyssinia. It is important to note that the return was not driven by a peace agreement with the Quraysh but rather by the improved conditions in Mecca following the Treaty of Hudaybiyyah. Therefore, attributing their return solely to the "Crane Incident" hadith, as suggested by some, does not stand up to scrutiny, as it oversimplifies the complex circumstances surrounding their decision.

Protest with Reversed Verses

As for the protest of those who argue from the books of biography and interpreters using the verses: "And they were about to tempt you" and "And We did not send before you any messenger or prophet except that when he wished, Satan threw into his wish," it is a more convoluted argument than the argument of Sir William Muir. It suffices to mention from the very beginning of the verses: "And had We not strengthened you, you would have almost inclined to them a little." We see that even if Satan had cast into the Prophet's desire, he was already inclined to them a little, but Allah strengthened him, so he did not act on it. If these verses are used to support the story of the cranes, it becomes a reversed argument. The story of the cranes goes on to say that Muhammad leaned toward the Quraysh, but he did not actually act on it. The Quraysh tempted him, and he said what he did not mean. These verses indicate that Allah strengthened him, so he did not act on it. Therefore, if these verses are used to support the story of the cranes, it becomes a reversed argument.

As for the verses, "And We did not send before you any messenger or prophet except that when he wished, Satan threw into his wish," they have no connection to the story of the cranes whatsoever. Furthermore, these verses indicate that Allah nullifies what Satan casts and makes it a trial for those in whose hearts are disease, and the hearts are hardened. Allah judges His verses, and Allah is Knowing and Wise.

Let us leave this for scientific scrutiny, which proves its lack of authenticity. The first evidence of that is the multiplicity of narrations regarding it. It has been narrated differently, as previously mentioned. Some narrations say, "Those are the lofty cranes, and their intercession is hoped for." Others say, "Their intercession is hoped for." In another narration, it is stated, "Indeed, they are the lofty cranes." In yet another narration, "And indeed, it is they who are the lofty cranes." These various narrations indicate that the hadith is fabricated and concocted by heretics for their own purposes, as Ibn Ishaq stated. The purpose behind it is to cast doubt on the truthfulness of Muhammad in delivering his message.

Another stronger and more conclusive evidence is the context of Surah An-Najm (The Star), which does not allow for the issue of the cranes. The context is clear in stating, "Has he seen the unseen, or has he taken from the Most Merciful a promise? No! We will record what he says and extend for him from the punishment extensively." How can this context accommodate the mention of "The Lāt and the ʿUzzā, and Manāt, the third, the other"? It contains confusion, disturbance, and contradiction. It is impossible for a rational person to accept it or say it. Thus, there is no doubt that the story of the cranes is a fabricated tale concocted by heretics for their own purposes, accepted by those who embrace any strange narrative, but it does not stand up to logical scrutiny.

Another argument presented by the late scholar Muhammad Abduh when he refuted the story of the cranes is that the Arabs never referred to their deities as "al-gharāniq" (the cranes). Rather, the term "al-gharnūq" (a type of bird) is an unrelated word in their language, which means a black or white aquatic bird. This word does not align with the concept of deities or their description among the Arabs.

Muhammad's Truthfulness Rejects the Validity of the Story

A decisive argument that we present is the impossibility of the story of the cranes being a part of Muhammad's life. Since his childhood, youth, and adulthood, Muhammad never resorted to lying, even before he was chosen as the Prophet. He was known as "Al-Amin" (the trustworthy) among his people, even before reaching the age of twenty-five.

His truthfulness was universally acknowledged among the people. Once, after his prophethood, he asked the Quraysh: "What if I told you that there were horses on the slope of this mountain? Would you believe me?" They replied, "Yes, you are trustworthy, and we have never experienced you lying." So, for a man known for his honesty and integrity throughout his life, how can anyone believe that he would attribute something to his Lord that was not revealed to him, fearing people more than Allah? This is an impossible assertion, evident to those who have studied the character of strong and exceptional personalities that uphold the truth with unwavering resolve and do not compromise it for any reason. How could Muhammad, who declared that he would not change his message even if the sun were placed in his right hand and the moon in his left, suddenly change it and speak something Allah did not reveal, jeopardizing the core of the religion he was sent to deliver, a guidance and good news to the world!

When did he return to the Quraysh to praise their deities? This allegedly occurred after ten years or so of his prophethood. After he and his companions endured various forms of harm and sacrifices for the sake of conveying the message, after Allah honored Islam with the conversions of Hamza and Umar, and after the Muslims started gaining strength in Mecca, extending their influence throughout the Arabian Peninsula and even into Abyssinia, the different regions of the world. Believing in such a narrative is pure myth and deception. Those who concocted it must have realized its vulnerability and attempted to cover it up by claiming that Muhammad did not hear the Quraysh's words correctly, and he mistakenly assigned intercession to their idols, which overwhelmed him. They also claim that he repented and corrected his mistake as soon as he returned home and received revelation from Gabriel. However, this cover-up is even more implausible. Since the matter had already escalated when Muhammad heard the Quraysh's words, what could have compelled him to review the revelation at that moment? Why didn't he receive the revelation correctly in the first place? Thus, the crane story has no foundation; it is purely fabricated.

What's even more astonishing is the audacity of these fabricators, who sought to include the lie in the most crucial matters of Islam, specifically in the doctrine of monotheism (Tawhid). This issue was the essence of Muhammad's mission to convey to people from the very beginning, and he did not compromise or waver in it. The Quraysh offered him wealth, power, and even kingship in exchange for abandoning the message, and he consistently refused. The Quraysh's opposition to Muhammad and his companions was not aimed at making him retract his call; it was an unrelenting struggle against him and his message. Choosing such an issue, in which Muhammad's unwavering commitment was well-known, demonstrates an unreasonable audacity. It also indicates that those who accepted this story were deceived in matters where deception is unacceptable.

In conclusion, there is no basis whatsoever for the cranes story, and it has no relevance to the return of the Muslims from Abyssinia. They returned, as previously mentioned, after Islam gained strength due to the conversions of Hamza and Umar, and after they were well-established in Mecca. The fabricated narrative was created by a group of people who sought to harm Islam after the first phase of opposition had failed.