Ammar Ibn Yasir (ra) - A Companion of the Prophet ('s)
Chapter 4: The Consultative Body of Quraysh
"I understand that one morning the son of your slave girl Summaya got
up and, as a result of a miracle of Muhammad found himself a master and
a chief like freemen and other masters. Rather, as I have been given to
understand, he considered himself to be higher than and superior to all
other chiefs.
This man has built ‘Ka'ba' in his house with a mehr’ab (a place for
offering prayers) in it. Of course, previously such a momentous
precedent existed among the Sabi'in and nowadays the son of Sumayya has
performed this task.
This man is no longer ‘Ammar bin Sumayya but has adopted the title of
'Abul Yaqzin' (The Vigilant).
These days he has become the friend of the Almighty Lord! The same Lord
who has manifested Himself in his Ka'ba and radiates in his mehrab,
hears his words, and gives inspiration to him. Anyhow, these two (the
Lord and His slave) are friends of each other. To my mind if Abu Huzayfa
is brought to life again he will consider himself like a beggar before
this man.
I am not aware whether in that event this son of the slavegirl would
agree to talk with his former master, and whether he would admit him in
his presence, or whether. he would turn away his face from him in the
same manner in which he turns it away from the chiefs of Quraysh and
treats them to be inferior, or whether he would despise him in the same
manner in which he turns his face away from the respectable and
high-ranking men of Quraysh, whom he treats with scorn, and considers
them worse than slaves and slave girls".
These were the words which Abu Sufyan bin Sakhr bin Harb bin Umayya
spoke to Abu Jahl 'Amr bin Hisham, the dictator of Bani Makhzum. Without
affording Abu Jahl an opportunity to speak he himself spoke on with
great excitement: "Would that we too had a strong slave like ‘Ammar whom
we could send to Muhammad and his Allah as an intermediary and when all
paths were closed to us he might have proved to be like a bridge for us
and the doors might not have been closed for us to return. How lucky you
are O Abul Hakam! You are under the protection of the son and husband of
Sumayya, and you are safe from all sides. But we shall not enjoy
security under the rule of the slaves”.
Abu Jahl, whose kuniya (patronymic appellation) was Abul Hakam, said:
"I feel that your attention is confined to the slaves and the bondmen
and you forget the share of freemen as we are. If our slave ‘Ammar has
constructed a Ka'ba and a mehr’ab in his house my cousin Arqam, too,
has, as compared with him, made his house situated in safa, the 'house
of Islam' and it is in this house that as a result of the activities of
Muhammad, the Ka'ba has now been abandoned and the people turn away
their faces from it and pay attention to Syria. Furthermore, the
position of Darun Nadwa, the house of Qusayy, our noble ancestor, has
deteriorated! Why are you disappointed, broken hearted and dejected?"
Are you not hopeful of intercession by Abu Huzayfa Hashim bin 'Utba,
brother of Hind, Abdullah bin Sahim, and ‘Uthman bin 'Affan? All of them
are competent to intercede for you before Muhammad, as and when the
conditions of Batha are turned upside down!"
Anyhow, the notables of Quraysh had assembled in Hajar and were very
much worried on account of the influence of the Holy Prophet (S) and the
spreading of his invitation among the white skinned and the red skinned
persons. This was due to the fact that as the invitation of the Prophet
(S) spread, Makkah became divided into two sections and the aristocrat
class were worried on account of the end of their luxurious life, their
exploitation of the people, and their superiority over others.
The names of the distinguished personalities of this group have been
recorded as under:
Walid bin Mughira, the elder of Makhzum tribe and his nephew, the
dictator 'Amr bin Hisham, 'Utba and Shayba, the two sons of Tabi'a bin
Abd Shams, Abu Sufyan bin Harb bin Umayya, Nazr bin Harth, the standard
bearer of Bani Abudud Oar, Aswadbin Muttalib bin Hashim, Abu Lahab bin
Abdul Muttalib, Abdullah bin Abu Mayya, Abu Amr As bin wa'il, Nabiyya
and Maniyya, the two sons of Hajaj Sahmi, Umayya bin Khalaf Jumahi and
'Uqba bin Abu Mu'it.
As soon as the conversation of Sakhr and' Amr came to an end 'Uqba said
to them: "You two are quarrelling with each other like two warriors. It
might be said that all of us have assembled here to act as the witnesses
and judges of the quickness of your apprehension and the acuteness of
your minds! I swear by what I believe to be sacred that if you don't
check the contacts of Muhammad with the people he will make them rule
over you and will make the rogues the masters of your elders! Then all
of you will be obliged to become humble before him and he is the person
who will not allow preference of the white over the black, of the
masters over their slaves and of the wealthy over the poor.”
He added: "When we sit together we feel that none is superior to you
two persons and other persons at the helm of affairs amongst Quraysh in
the matter of eloquence, wit, manner of conversation and debate, but in
spite of this as soon as Muhammad arrives in our gathering, all of us
tremble with fear and our most stubborn persons are reduced to hopeless
perplexity before him!"
Umayya bin Khalaf said to Abu Hanzala (Abu Sufyan) and Abul Hakam: "Now
that the affairs of Muhammad have assumed such dimensions in the eyes of
our elders and he has created differences in our community, and he
ridicules our gods, you should no longer find fault with a freeman or be
rude towards a slave, because the son of Mughira and the son of Rabi'a
look on Muhammad and his innovations with great respect.
Abu Khalid bin Walid who was sitting in the centre of the assembly was
leaning comfortably on a pillow and was hearing these discussions with a
smile on his lips. When the reproach of Khalaf reached this stage, he
(i.e. Walid) crossed his legs and said, without the smile disappearing
from his face: “O son of Khalaf! What talent do you see in the person of
your own slave, Bilal bin Raba? Do you think that the efforts of Bilal
for becoming free from the clutches of the son of Khalaf and his getting
rid of his slavery is more important than the injustice and violence
committed by the son of Khalaf against Muhammad?
My Qurayshi brethren! you renounce the establishment of truth and
indulge in bias. If you behave towards your slaves and slave girls
humanly and are just to them, they will never leave you and will have no
grudge against you. However, while dealing with them you forget one
point and don’t keep in mind the fact that they too are human beings
like you and possess eyes, ears and tongues like you and also possess
intellects like you to understand the meanings of greatness and
nobleness just as your intellects do. If at the time of their becoming
your slaves you had not forgotten this simple fact they would have been
friendly with you.
However, after having forgotten this point they too don't have any
affection for you and if they obey you apparently they are annoyed with
you at heart, and this is the very thing which makes them revolt against
you. And when Muhammad showed them love and kindness they also planned
to achieve freedom so that they might be free and acquire respect.
Hence, you should reproach yourselves and get annoyed with you rather
than with them!
This is what I feel about these helpless persons and as no stranger is
present in our assembly I state this fact openly and believe that it is
necessary for you to review your own position. Now as regards the things
ascribed to me by the son of Khalaf I shall tell you the truth if you so
desire. As all of you are aware the position enjoyed by the father and
uncle of Muhammad in the eyes of Quraysh is not equalled by anyone and I
must also say that the position and esteem enjoyed by Muhammad alone is
much higher than that which they enjoy.
You have been under the impression that Muhammad is a poet, a
soothsayer, a magician or an insane person. However, when he contacts
the people the falsity of this thinking is abundantly proved. And it is
due to the falsity of these very thoughts that the supporters of the
Prophet (S) gain strength and become hostile to you. It is in this
respect that your action results in profit for him and helps him instead
of being harmful to him.
It is due to keeping these facts in view that whatever you ascribe to
Muhammad is contrary to my assessment. And if I oppose you in this
matter it is because you should adopt a sensible policy in fighting
against Muhammad, and should judge the standard of the strength of your
adversary. I swear that whatever I have heard from Muhammad is very
interesting and pleasant and whatever I see in him is worth
confirmation”.
Umayya bin Khalaf wanted to say something but 'Uqba stopped him and
said: "Abu Khalid has said the final word and whatever he has said is
correct. My views are identical with his. I see in Muhammad the same
thing which he has seen and what the son of Khalaf says does not impress
me, and I am not prepared to change my opinion. Previously also I
advised my people saying: "Leave this man alone and remain neutral". I
said this because I was sure that what I heard from him would impress
the Arabs and thought that if he was victorious one day his government
would be our government and the glory acquired by him would be our
glory. In that case we would be the luckiest people. But the reply which
my hearers gave me was that the magician had bewitched me, whereas I
swear that he is not a magician but says things which we had never heard
before".
The fox of Quraysh, Nazr bin Harith, said: "O Qurayshites! You are
faced with a great danger which it will not be possible for you to
combat later! During the days when Muhammad was young he was considered
by you to be the most respectable, the most truthful and the most honest
one. Now that grey hairs have appeared, and he has passed the stage of
youth, and has become mature and has called you to believe in His
Prophethood, you call him a liar!
He contended with you in the presence of all, and before you commenced hostilities against him a few years back, you had yourselves become subservient to him. Many years earlier i .e .from the very days you confirmed his honesty and truthfulness you provided the proof for your acknowledging him your master. You say Muhammad is a magician. However, I swear that he is not a magician. We have seen the magicians and are aware of their activities. Muhammad is not a magician and his actions do not resemble magic.
You say he is a soothsayer, but that too is not correct; we have seen
the soothsayers and have heard their rhyming words. The words of
Muhammad do not resemble those of the soothsayers. You say that he is a
poet. We know the technique of poetry and can very well understand the
rhythms and metres of various poets. The words of Muhammad do not
resemble poetry. You say that he is insane. We have observed different
types of insanity. The actions and the words of Muhammad do not resemble
those of the insane persons.
O Quraysh! A calamity has befallen you; you can neither ward it off,
nor can you combat with it. You have no alternative left but to adopt
the path of anyone of the two elders of Quraysh (Abu Khalid bin Walid or
Abu Walid).”
At this moment Abu Jahl broke the silence and said: "You are always
quarrelling with one another regarding Muhammad and every one of you
considers himself to be more knowledgeable about him than others. You
should know that the event related with him has shaken us terribly. One
night I found myself in such a condition that I could not have a wink of
sleep. Then I realized that a mysterious agent had overpowered me and
controlled me in such a way that it might be said that his fingertips
were squeezing my back and shoulders and were taking me wherever he
liked. Then I reached the pillar of the house where Muhammad offers his
prayers and there I heard his voice.
That night I perceived sorcery of magic which changed the places of
senses into sight. I considered as if wine was going through my mouth
into my body and then I was in a state of intoxication which ran
throughout my body. However, the prayers of Muhammad were not like this.
This wine entered my body through the ears and was then dispersed in its
different parts.
During that night I was thrown, on account of that prayer, into an
ecstasy which, I had never experienced in any wine. Do you wonder? That
night Muhammad kept me captivated with the strings of his prayers till
dawn. As light spread his eyes fell on me. It might be said that before
him I had been adjudged to pay a penalty .In the circumstances I feared
disgrace and stepped back. When I was returning I met a man who faced me
with a drawn sword. I said to myself: "O 'Amr! May your mother mourn
your death! Now Quraysh are in search of you!" Then I realized that the
man was Abu Hanzala and another man who was standing behind him was
Akhnas bin Shariq Saqafi. These two persons were watching me.
When I came to know that the agitation and trembling, which had
overpowered me, had affected these two persons also, and they too had
been bewitched by the magic of Muhammad and intoxicated by his wine, my
fear diminished. Then we recommended to one another that we would not go
that way again, because, otherwise we would also become an example and a
specimen of those fools who followed Muhammad! In spite of this I lost
self-control during the next night also and felt that a mysterious agent
was pulling me towards itself and dragging me to the place where
Muhammad was offering his prayers and I could hear his voice.
This time also I felt that I was becoming intoxicated by his wine and
it gave me a hilarity which is not provided by wine or by victory. And
when I came to my senses again at dawn I met those two persons. We
advised one another that we should abandon the idea of coming there
again, and then parted.
I don't conceal the fact that this incident was repeated during the
third night also. I met my two companions as I had met them twice before
and we repeated our resolve. I didn't meet the two persons again and do
testify now that they heard what I had heard and also perceived what I
had perceived.
If we have gathered here to say what we have in our hearts about
Muhammad it is the same what we have already said. However; as all of us
have assembled here for something else we must think about some
remedy.”
Abu Sufyan laughed and said: "O Abul Hakam! It is good that you have
reminded me, because, I had forgotten what I had felt earlier.”
Abu Jahl said: "Were you absent and have arrived just now? I had
already spoken to you earlier about what you have heard now.”
Abu Sufyan said: "I swear by your own life that I was present here and
heard your expressive remarks and perceived everything with my ears and
eyes. However, I have a question to ask you; why we have assembled here
and what is your opinion about what you have heard?"
Abu Jahl said: "Let me first know your views about what you have
heard.”
Abu Sufyan replied: "Only a small part of what I have heard is
intelligible, and most of these things are simply confusing and I cannot
follow what they all mean.”
Abu Jahl said: "My view regarding what I have heard about Muhammad is
this: We were the rivals of the family of Abd Manaf. They pulled the
people to themselves and we pulled them to ourselves. They burdened the
shoulders of the people and we also did the same thing. They gave things
to the people and we too gave them things. We were going side by side
with each other till the stage came when they said: 'A Prophet has risen
from amongst us to whom revelations come from the heavens'. How can we
accept such a claim? I swear by god that we shall never express belief
in him and shall never testify to his claim.”
Abu Sufyan said: "O Abul Hakam! You hold a wonderfully good opinion.
Don't talk about Abd Manaf. Let us discuss Bani Hashim, The dispute and
rivalry between us and Bani Hashim was not about chief ship. The fact is
that they sowed the seed and made imposition and we also did the same.
And as soon as we became almost equal to them in the field of
competition they said: The Prophet is from amongst us. How can we accept
this thing? I swear by god that we shall never express faith in their
Prophet and shall never acknowledge him as such.”
Abu Lahab said: "This is not the point. I preferred you to his family
and as all of you are aware the antecedents, preference, family ties,
nobility and the large number of the supporters of this family are quite
tangible and evident. In the circumstances don't make a distinction
between Hashimis and Makhzumis or Umayyads, and even if you make such a
distinction don't make it in respect of Abu Talib and his brothers and
sons and their supporters, but fight against Muhammad and be aware that
although I am his uncle I am with you. He is the man who has found fault
with our beliefs, has abused our gods, and insulted our forefathers. In
short none has treated his community and tribe so badly as Muhammad has
treated us.”
Then 'Aas bin Wa'il said: “What a strange thing Abu Lahab has said! Did
we not excuse your nephew? We placed everything we had at his disposal
and relinquished absolute master ship in his favour. We went to the
chief of Bani Hashim and the elder of Makkah, Abu Talib, and requested
him to act as intercessor and mediator and to tell Muhammad that we were
prepared to give him whatever he desired provided that he shouldn't
abuse our gods and ancestors. Our request didn't, however, produce any
result and he continued to pursue his own path and said: "I swear by
Allah that even if they place the sun in my right hand and the moon in
my left hand I will not give up my mission till I die.”
After having said this he threatened us and checked our business and
means of livelihood and destroyed our influence. In the circumstances
who can accuse us if we rise against him, forestall his actions and
punish him?"
Abu Lahab said: "O Abu 'Amr! May your family and kinsfolk live for
over! Do you think that my severity with regard to my nephew has been
lesser than yours? Or do you think that I have shown more forbearance
towards him than you have shown? I desire success for you so that you
may check the success of Muhammad and deprive him of the help and
cooperation of his kinsmen so that it may be easier for you to fight
against him.”
Abu Jahl said: "If you lend me support and protect me from harm and
torture from Bani Hashim I shall kill Muhammad and help you get rid of
him.”
'As said: "I don’t agree with this view, because killing Muhammad will
create an unprecedented disorder and trouble. We have acquired the habit
of not being severe to one another and not going to the extreme severity
in the matter of conversation or discussion, not to talk of killing one
another. Especially as regards the murder of Muhammad I must say that
even if all of us agree on this issue we shall not be able to accomplish
this task and that all the persons present in this assembly must lose
their lives. O Abul Hakam! Do you imagine that Bani Abdul Muttalib will
sit still and allow that one from amongst them whom they expect to be
victorious in the near future should be done away with so easily? No
doubt, they will not allow this to happen. In the circumstances we must
think about some other remedy because the murder of Muhammad will prove
very costly for Makkah and will cause great havoc and widespread
disaster.”
Walid said: "The view expressed by Abu 'Amr is sensible and he is quite
right in saying that we should allow Muhammad to do whatever he likes.
We should, however, refrain from killing him.”
Abu Jahl said: "Dear uncle! Give your final decision and think of a
plan to solve this problem so that we may act upon it and get rid of
this dilemma.”
Walid who was thinking deeply drew his hand on his beard and said:
"Combat the actions of Muhammad with hooliganism and noise and say that
Muhammad is a magician and practises sorcery. Treat him contemptuously
and belittle him. And in case you wish to humiliate and ridicule him you
should feign ignorance of his Qur'an and shouldn’t listen to it nor
allow others to hear it. And if by chance someone else or you yourself
happen to hear it find fault with it by whatever means possible and say
that its contents are incoherent and confusing and a source of
perplexity. Also say that you are unable to understand what it means.
Leave the body of Muhammad intact, but injure his soul as much as
possible and in case you are not successful by these means get hold of
his slaves and allies and those who have become his followers, and
persecute them.
It is in this way that you can defend your gods and preserve your
traditions and customs. In that event Bani Hashim who are besieged in
their shi’b (mountain pass) will not find it possible to create any
disturbance and how much so ever they are provoked they will not achieve
any result.”
Abu Jahl said: "Leave the task of torturing the slaves and the silly
persons to me. You will then see what happens to the family of Sumayya
tomorrow”.
‘Uqba bin Abi Mu'it said: "Leave the mimicry of Muhammad's way of
walking to me. I shall make people die of laughter.”
Abu Sufyan said: "I have heard that Muhammad has learnt the Qur'an from
a person named Rajmin, a resident of Yamama, and he is a man who has no
parallel in feigning excessive godliness and fabricating
superstitions.”
Harth bin Nazr said: “When the persons whom Muhammad has gathered round
himself get dispersed from his sides I shall amuse them in another
manner. I shall narrate to them the stories which I heard at ‘Hira’
stories which are like those of Rustum and Isfandyir, and the tales of
ancient Iran. I shall then show them whether 1 am a more eloquent orator
or Muhammad and whether my words are better of his!"
'Uqba said: “Tell Muhammad that if he is a Prophet and his claim is
correct he should either remove the mountains encircling Makkah, level
the uneven lands like those of Iraq and make two rivers like the Tigris
and the Euphrates run in them, or convert this mountain into gold so
that we may be relieved of the difficulties and hardships of journeying
for purposes of trade; or make our dead ancestors rise from dust, so
that we may ask them whether what Muhammad says is true or false and
whether it is right or wrong. And if it may be too much to raise all our
ancestors we shall be satisfied if he raises only one of, them namely
Qusayy, because he was a truthful old man. And if he declines to meet
this request ask him that he should make heaps (of stones) fall on our
heads from the sky, or, as he claims, we may become involved in painful
torture.”
From that day onwards unprecedented pressures and restrictions were
imposed upon Islam and the Muslims.
As soon as the Prophet (S) came out of his house dust and garbage were
thrown on his head. Every slave or free man who approached him teased
and ridiculed him and mimicked his way of talking and walking. And
although the atmosphere of Makkah had become dark and gloomy for him it
did not diminish anything from his mirth, activity and efforts.
He continued preaching and propagating Islam .He went to those silly
persons with perfect cheerfulness, pointed out their follies and
mistakes and opened their eyes and ears. And as soon as the day ended,
the night came and the stars began to shine he returned home fatigued
and exhausted. He had to endure such hardships as had not been endured
by any previous Prophet.