Jihad and terrorism

Jihad is one of the pillars of Islam that elucidates Muslims obligation towards the religion whereas terrorism takes into
account ferocious tactics employed by an individual or a group to impart feelings of scare and terror amongst wideranging audience. Nowadays, the notion of terrorism has been associated with Jihad by extremists, who attempt to
corroborate their activities with Jihad. Abysmal acts orchestrated by terrorists and their misinterpretation of Islamic
teachings have distorted the factual image of Islam, resultantly making it imperative to discuss the discrimination between
Jihad and terrorism.
The word Jihad stems from the Arabic language which means to strive. As per Islam, Jihad is epitomized as the struggle to
defend ones religion, country, family, or hoard a human life. Jihad can even be ones battle against his personal tribulations to
make himself a better human being. There is no reference in Islam where the term Jihad is used to justify the killing of innocent
people or impairment to their possessions. However, contrary to Jihad, terrorism is always directed against innocent civilians.
Terrorism is basically the illicit use of force or violence by a person or an organised group against people or property with the
intention of intimidating or coercing societies or governments often for ideological or political reasons. The sole purpose of
terrorism is to cause adequate impairment, pain and suffering to others by making them feel frightened and apprehensive.
A statement issued by a group of scholars affiliated to the Muslim World League defined terrorism as an act of hostility or
intimidation that is designed to terrorise people or endanger their lives that is strictly forbidden in Islam. They also affirmed that
damaging public or private facilities and endangering natural resources is equally an act of terror. Religious scholars also
prohibited the killing of non-combatants and innocent women, children and elderly men as well as the fighters who surrender.
Moreover, it has been interpreted unanimously in every age and by all schools of thought that no one can compel anybody to
convert from one faith to another or impose his version of Islam upon others. This is the very creed of Islam.
As far as Holy Quran is concerned, it delineates the essential principle of preaching in the famous verse of Surah Baqara Let
there be no compulsion in religion (2:256). It is not only replete in the Holy Quran but has so abundantly been displayed by the
Holy Prophet (PBUH) and the four caliphs that it is irrefutable for any Muslim to chastise others merely for their divergent views
on religion. The Holy Prophet (PBUH) was time and again reminded in the Surah Al Shura in Holy Quran that If they then turn
we did not send you as a supervisor, there is no responsibility upon you but to preach (42:48).
Islam is the religion of peace and harmony that teaches virtues of goodness and humanity. It never tolerates unprovoked
aggression as Quran strictly prohibits Muslims from commencing hostilities, embarking on any act of belligerence, violating the
rights of others or harming the innocents. Even, hurting or destroying animals or trees is forbidden in Islam. The entire Quran
gives an overwhelming message of optimism, faith and harmony to human beings. It repeatedly urges clemency, restraint and
warns believers not to transgress or become oppressors as Allah says in Quran: If anyone slays a person - unless it be for murder
or for spreading mischief in the land - it would be as if he slew all people. And if anyone saves a life, it would be as if he saved the
life of all people (5:32).
Nevertheless, the terrorists exploit the religious association of Muslims to substantiate their fierce activities as Jihad. Sermons
and fatwas of religious scholars are also used to provoke anti-Western sentiments of Muslims to intense their aversion against the
West and non-Muslims. In addition, these terrorists proclaim that any Muslim who does not wage Jihad or rejects the ideology of
Mujahideen deserves to be eliminated or penalised. Muslims supporting global war against terrorism, whether they are
government officials or security personnel, are portrayed as infidels. Resultantly, Muslims with diminutive understanding of
Jihad get motivated to render their physical and material support to terrorist groups. These groups misinterpret verses from the
Holy Quran, quote them out of context as bait for the less-knowledged and under-privileged Muslim youth to indoctrinate them
for carrying out suicide bombing that is absolutely against the teachings of Islam as Allah says in Quran:-O ye who believe, do
not kill yourselves, for truly Allah has been to you Most Merciful. If anyone does so in rancour and injustice, soon shall We cast
him into the Fire (4:29-30).
The discussion leads to a logical conclusion that terrorists today who are waging war in the name of Jihad will be questioned in
their graves. Groups like Al-Qaeda and Taliban are undoubtedly terrorists of the present era, who are pursuing their political and
personal agendas for which they are declaring their brutal and inhuman terrorist activities as Jihad.
The mere aim of these vicious groups is to make money and trade barbarism under the garb of a holy war. Terrorism and
extremism is a curse and cancer for the society. That is precisely why almost all the Muslim governments have joined hands to
wipe out this menace.
All segments of the society are required to work in collaboration to deny recruitment for terrorist organisations. Renowned
religious scholars should be involved to launch anti-extremism campaigns for preaching the correct teachings of Islam and
shunning the radical ideology of terrorists. Anti-extremism campaigns should be financed by international community to thwart
the youth from accepting militants beliefs.
Intelligentsia and the media should devise a comprehensive strategy aimed at rejecting terrorism in all its forms and manifestation,
which would help in creating a homogenous stance among the people and persuading them to deny moral and material support to
the terrorists.

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Basic principles / Essentials of faith

1.
2.
3.

Faith in Allah
Faith in prophets
The life in the Hereafter

(Tauheed / oneness of Allah )

(Nubuwwat and Risalat )
(Day of judgment )

Definition of faith
Belief in the special terminology of Islam, means to believe in the Prophets of God as such, that is to acknowledge that for our
guidance God had vouchsafed to them knowledge that was beyond the range of our intelligence and understanding, and, on the basis
of it, to affirm what was communicated to us by them as from God, and to accept religion brought by them as Divine religion.
Basic principles of faith
1. FAITH IN ALLAH
0 0 0 0 0
faith in Allah is based on four premises
1.
2.
3.
4.

Allah exists and nobody created Him.

He alone is the Lord of the whole Universe.
He alone is the Master and He alone is authorized to make any modifications in the universe according to His will.
He alone is to be exclusively worshipped and He has no associates.

The existence of Allah

The Quran has clearly told us that the proof of the existence of Allah lies within our selves. How can we, then deny something
which is writ large on our very foreheads as the proof of its veracity Allah says.

who have sure faith, and within your own selves, so do you not see?
in the very depths of our hearts, it is etched that Allah exists. When struck with hardships and misfortune, we seek his shelter
because of our faithful nature and religious instinct. There are, within us and all around us numerous proofs of His existence. Our
sub conscious that is our heart, unconsciously in Him, but our conscious self, that is our reason, accepts His existence.

2.

FAITH IN PROPHETS

Definition of Prophet:
The Prophets too are human beings; they are not endowed with divinity because Divinity merits only Allah the Peerless; The
Prophets, however, have one distinctive feature that the Revelation descends upon them; Allah Almighty says:

And we sent not before thee Messengers but that they ate food and walked in the markets(bazaars).
faith in the Prophets is based on three premises
1.
2.
3.

Islam does not discriminate between Prophets.

All Prophets are human beings.
Faith in the Miracles of Prophets.

Islam does not discriminate between Prophets.

There are people among the followers of other prophets who talk disparagingly about prophets other then the ones they follows, but
Islam has made it incumbent that all prophets should be equally respected. If a person talks insolently of any prophet or reproaches
him, he violates the dictates of Islam. Allah says:
"
"

All Prophets are human beings.

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All Prophets are human beings; they are born like other human beings and die like them. They fall ill like other human beings and
recover also like them. They are not any whit different from other human beings so far as the structure of their bodies, the outward appearance of
their limbs and organs, the circulation of blood and the function of the heart is concerned. They eat and drink like other human beings. It is only
to indicate that they have no features of Divinity which behaves only Allah and is reserved for Him. However ,in spite of being human beings,
they have one distinction that the Revelation descends on them from Allah .
And ,this is not an ordinary things. the earlier communities were flabbergasted when the Revelation descended upon man from Allah , on which
Allah called their perplexity improper and said.

Faith in the Miracles of Prophets.

When the incidence of Ascension {Miraj} took place and the prophet SAW was transported from Makkah to Quds .and he SAW
returned the same night the Quresh did not believe it. In their opinion is was impossible because it was inconceivable ,with the then available
means of transport {camels, horses, etc.}to travel such a long distance and return in the same night but this very impossible thing has not only
became possible in our times but has become commonand nobody is amazed at that nor any body denies it.
3.

THE LIFE IN THE HEREAFTER (DAY OF JUDGMENT)

The life in the Hereafter is the true life .The short- sighted are unable to see it and the feeble minded do not believe what they are told
about it .But one endowed with vision and possessed of wisdom and comprehension know that the human life passes through stages.
There was a time when this very man was lying in the womb of his mother in a contracted and shrunken position and as breathing in this
limited world of his .if he could think at that time ,he would have considered this state as his real life and would have never agreed to leave it and
emerge from the womb of his mother, unless forcibly removed from it .if he were able to speak, he would have considered his emergence as his
death and would have construed it as being buried in a dark dungeon, although is was his birth ,which meant that he was to inhabit this vast and
wide world after leaving the womb of his mother.
The fruits of faith
The fruit of faith is that mental attitude which the prophet {SWS} epitomized in one of his famous remarks, which is so comprehensive, positive
and eloquent that no other remark can match it .In fact ,these all_ comprehensive remarks are a testimony to his prophet hood. Defining
kindness,{ihsan} he said
{Worship Allah as if your are seeing Him because if your do not see Him He surely sees you}

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LAWFUL EARNINGS
DEFINITION:
Lawful Earning means to earn our living by legitimate and lawful means. These commandments of Allah have further been spread
according to Holy Quran and in the sayings of the Prophet (p.b.u.h.).
Lawful things are known as Halal and the things, which are not lawful, are known as Haram.
Lawful things are obligatory on every Muslim.
HALAL AND HARAM (lawful and unlawful things)
Rasulullah (sallallaho alaihe wasallam) said: It is compulsory on every Muslim to seek lawful earnings. He termed this
compulsory subject as a thing of wisdom for a wise man out of other compulsory things. Lawful things are clear and unlawful
things are also clear. Between these two, there are doubtful things, which are not clear and difficult to know. All things are limited
within these three things.
MERITS OF LAWFUL EARNINGS AND CONDEMNATION OF UNLAWFUL
In Holy Quran Allah says:
Eat of the good things and do good deeds- (2:168.)
Allah ordered for eating good things before doing good deeds. The object of this order is eating of lawful things.
Dont eat properties of one another unjustly-(2: 188.)
Believers fear Allah and give up what remains of interest (usury) if you are believes- (2.278.)
If you do not do it, then be prepared to fight with Allah and His Prophet -(2:289.)
Then He says: If you repent, then for you is the capital. Then He said: Those who turn away from that are the inmates of Hell.
They will abide therein. At first, eating of interest (usury), then call for fight with Allah and His Apostle and last of all residing in
Hell have been mentioned.
There are innumerable verses regarding lawful and unlawful things.
ACCORING TO HADITH
Rasulullah (sallallaho alaihe wasallam) said:
It is compulsory on every Muslim to seek lawful earnings. Rasulullah (sallallaho alaihe wasallam) said: He who makes efforts to
maintain his family out of lawful earnings is like a fighter in the way of Allah and he who seeks lawful earnings after restraining
himself will get the rank of a martyr.
If a man eats lawful food for forty days, Allah illumines his heart and lets flow wisdom from his heart through his tongue.
Allah grants him renunciation in the world. Once Sayyidna Saad said to Rasulullah (sallallaho alaihe wasallam) Pray to Allah that
He may accept my invocation. Rasulullah (sallallaho alaihe wasallam) said: Eat lawful food and for that your invocation will be
accepted. Rasulullah (sallallaho alaihe wasallam) mentioned about the worldly addicted men and said:
There are many men who have got dishevelled hairs, dust laden dresses, are tired in journey, whose food is unlawful, whose
dress in unlawful, and who have been maintained by unlawful food. If they raise their hands and say:
O Lord O Lord how can their invocation be accepted?
An angel residing in Baitul Muqaddas proclaims every night: Saraf and Adal will not be accepted from a person who eats
unlawful food. Saraf means optional and sunnat actions and Adal mean compulsory duties. In other words, compulsory
duties and optional duties will not be accepted from him.
CLASSES OF HALAL AND HARAM
(1)Things, which are naturally unlawful.
(2)Earnings, which are unlawful.
(1)Things which are naturally unlawful;
The things that are naturally unlawful are wine, blood, meat of pigs, dead animals, etc. Naturally lawful The things fit for eating in
the world are of three kinds,
(A)Minerals and Natural Resources
(B) Vegetation
(C)Animals or similar kind
*Minerals and Natural Resources
Minerals are of different kinds. What grows out of earth; is lawful for eating (and drink) i.e. salt, water etc. except what causes
harm. There are things, which have got the effect of poison. They are unlawful as they are injurious things.
*Vegetation
They are lawful for eating such as vegetable, grains, and fruits etc. except those, which remove intellect, take life and ruin health.
The things, which destroy intellect, are wine and intoxicants.
The things, which destroy life, are poisons.
The things, which ruin health, are medicines used out of time (out dated or inappropriate).
*Animals or similar kind
They are of two kind
(a) What is eatable
(b) What is not eatable?
Birds, beasts and animals in land and water, which are fit for eating and which, if sacrificed according to the rules of Shariat,
become lawful. What is not sacrificed according to the rules of Shariat and what is dead are unlawful.
However out of dead animals, two kinds are lawfulfish and locusts. The following animals are lawful according to this rule
worms in foodstuffs and fruits, etc. What does not like to a particular person is Makruh for eating.

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Rasulullah (sallallaho alaihe wasallam) said: Immerse a fly if it falls in food.If an ant falls in food, it does not become impure. if a
portion of flesh of a dead man falls in food, the whole food becomes unlawful. It is not on account of impurity, as man does not
become impure after death, but it is out of horror.
Animal (except fish and locusts) if sacrificed according to Shariat, becomes lawful except its blood and what is attached to its
impurities. Regarding vegetables, what produces intoxication in unlawful and what removes intellect is unlawful .One drop of an
impure thing renders food unlawful?
(2)Earnings which are unlawful.
There are two kind of earningwhat is taken willingly or unwillingly and what comes to the owner spontaneously.
What is taken willingly or unwillingly are of two kinds.
(A)One kind is what is taken without the knowledge of the owner, such as minerals underneath the ground.
(B)Another kind is what is taken from the owner himself. The latter is of two kinds.
(a)What is taken by force from him,
What is taken by force is again of two kind
(i)What is taken from the maintenance and care of the owner, such as quadrupeds,
(ii) What is taken from him by virtue of power of the ruling authorities, such as Zakat and other economic liabilities
(b) What is taken with his permission? What is taken with the permission of the owner is of two kinds
(i)What is taken from him in exchange, such as buy and sale, dower, wages,
(ii) What is not taken in exchange, such a gift.
Thus the things of earnings are of six kinds.
(1)To become owner of the things of which there is no owner such as minerals and natural resources, to make barren land fertile,
to gather fuels and woods from jungles, to take water from river, to take grass, etc. To take these things are lawful provided there
is no owner of these things.
(2)What is taken by force and what is not prohibited are the properties gained after battle and without actual battle. They are
lawful for all Muslims when one-fifth is taken out from the war booties and divided justly among those who are entitled to them.
It is unlawful to take booty from those unbelievers with whom there is treaty.
(3)What can lawfully be taken by force inspite of prohibition of the owner, such as Zakat? The ruling authorities can only take it.
(4)What is taken in exchange of things with the consent of the owner is lawful, such as buy and sale transactions.
(5)What is taken simply with permission without exchange of things, such as gifts, will, etc, is lawful.
(6)What comes spontaneously in possessions, such as properties by inheritance after deduction of necessary expense such as
funeral expenses, death instructions by will or otherwise, expenses of expiation of religious duties, expenses of pilgrimage, etc.
They are lawful.
DIFFERENT STAGES OF HALAL AND HARAM (PIETY)
Every thing unlawful is bad, but there are different stages of illegality of things of which one is worse than another. All lawful
things are good and there are different stages of legality therein and one thing is better than another.
There are four stages of legality of things.
(1)First stage is lowest and it is forbearance of just and ordinary Muslims. It is to save oneself from the unlawful things prescribed
by Shariat. This is the lowest stage of piety. No example is necessary in the case of the first stage, as the unlawful
things are clear and a religious man must keep himself distant from these unlawful things.
(2)Second stage is the forbearance of the pious. They refrain from lawful things bounding on illegality. A faqih will give its
decision as lawful as it is a subject of doubt but the pious men keep away even from these doubtful things.
EXAMPLE: In the second stage, there is the forbearance of the pious from every doubtful things bordering on illegality. It is not
compulsory to give them up, but it is commendable. Rasulullah (sallallaho alaihe wasallam) said: Give up what raises doubt in
your mind and take what does not raise doubt in you.
Rasulullah (sallallaho alaihe wasallam) said : Eat the games of hunting on which there are marks of shooting and which die in
presence. Dont eat what goes beyond sight being wounded and then it is presented dead in front.
Though it is not unlawful, it is the forbearance of the pious men. It is an order of the Prophet Give up what raises doubt in your
mind.
(3)Third stage. This is the stage of forbearance of Allah. Fearing men. Allah-fearing men keep aloof from even such things as are
lawful and free from doubt. If these are always practiced, these may turn into Halal and as a result they have Chance of falling into
doubtful things. For this, Allah-fearing men keep aloof even from things free from doubt.
Rasulullah (sallallaho alaihe wasallam) said: If a man cannot reach the stage of Allah-fearing men till he gives up things free from
doubt for fear of falling into things in doubt.
Once the Prophets grandson Hasan put into his mouth one dried grape out of the grapes of Zakat. Rasulullah (sallallaho alaihe
wasallam) said: Throw it off, Throw it off.
(4)Fourth stage: In this stage, these Allah-fearing men give up even lawful things free from doubt even if there is no feat of falling
into doubtful things, because they fear that those things may not be for Allah. They are called Siddiq.
EXAMPLE: Fourth stage is the forbearance of the Siddiqs (Truthful Persons). To them, those things are lawful in which there no
transgression is and which do not help the commission of sin. The object of their every action is to please Allah and they have
Fear of Allah in all their deeds. They live for Allah and they think that what is done except for Allah is unlawful. They follow this
verse: Say Allah and then leave them sporting in their useless talks. This is the rank of those who follow Tauhid.
CONCLUSION;
Wealth earned through pious and righteous means will not go with the man to the other world but its virtue will. Wealth earned
through unlawful means will bring curse to the earner.

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THE CONQUEST OF MAKKAH/FATAH E MAKKAH

In accordance with the Treaty of Hudaybiyah, the Muslims were permitted to perform the 'Umrah; the following year. Therefore in
Zul Qadah 7 A.H. Rasulullah
gathered all the Sahaba (R.A.) who had been deprived of the opportunity to perform the
'Umrah' the previous year, to prepare for the journey to Makkah. Other Sahaba (R.A.) also joined the group.
Rasulullah
led this group of 2000 Muslims towards Makkah. As a precautionary measure, the Muslims took a few weapons
and a hundred horses because the Quraish were unpredictable where a 'treaty' was concerned. Reaching the border of Makkah
Nabi
left the horses and weapons at Batan Ya Hooj in the care of 200 Muslims. The Muslims then entered Makkah and went
into the 'Haram' (Holy courtyard of the Ka'bah). The 200 Muslims left outside Makkah were able to complete their Umrah at a
later stage.
When Nabi
reached the Ka'bah he wrapped his Ihram (mantle) under his right arm, bearing his shoulder and praying:
'O Allah have mercy on anyone performing this Umrah today'.
Nabi
then stopped near the Hajre Aswad (Black Stone) to begin the Tawaaf (circumambulation) of the Ka'bah. The first three
circuits were made with a swift march pace (called 'Ramal), with view of proving the fine state of health of the believers to the
kuffaar looking on. The kuffaar shook their heads gloomily saying to each other :
'So these are the men described to us as weakened by the heat and fever of Al-Madinah'.
Deep down in their heart, the Kuffaar were forced to confess that such men as these, their mental well-being surpassing even their
bodily health were unconquerable.
The Muslims ran between Safaa and Maarwah; they sacrificed animals and shaved their heads bare. Rasulullah
was aware of
the time limit of three days allowed to the Muslims to stay in Makkah and he had no intention of breaking his promise. At the end
of the third day, the leaders of the Quraish lost no time in creating a commotion and fuss to remind the Muslims to leave Makkah.
During the short stay in Makkah, Rasulullah
married widowed Hazrat Maymoonah binte Harith (R.A.).
In due course, Islam spread far and wide. The younger generation of the Quraish were being drawn towards Islam. But the older
people would not leave their ideology of pagan worship.
The Treaty of Hudaybiyah prescribed that any non-Makkan wishing to join the camp of Rasulullah

or that of the Quraish may

do so without obstructions. On the basis of this agreement the tribe Khuza'ah joined the ranks of Rasulullah
and that of the
Banu Bakr joined the Quraish. Between Khuza'ah and Banu Bakr a number of old unsettled blood feuds had to be suspended on
account of the treaty. It was not long before the idolaters of Makkah violated the ten years truce (peace) signed at Hudaybiyah.
The Banu ak Dil, a clan of Banu Nakr encouraged by the Quraish, especially by Ikramah ibn Abu Jahl and others who furnished
them with arms and equipment launched an attack on the Khuza'ah tribesman camping near a well of theirs called 'Al-Watir'. The
Khuza'ah party fled to Makkah and took refuge in the house of Budayl ibn Warqa. They complained to him that the Quraish and
their Banu Bakr allies violated their treaty with Rasulullah

After running in full haste towards Madinah, Amr ibn Salim al Khuza'i related to Rasulullah

and the Muslims in Masjid-e-

Nabawi what had happened and asked for assistance. Rasulullah

answered:
'Certainly ,O, Amr ibn Salim, we shall come to your rescue'.
Another group of Khuza'ah tribesman together with their Makkan host, Budayl ibn Warqa followed him and confirmed their
predecessor's report.
The region of inequity and oppression had lasted too long at Makkah, and this flagrant violation by the Quraish of the Treaty was
forcing his hand to conquer Makkah, Rasulullah
sent word to the Muslims all over Arabian Peninsula to get together at once.
The reason for this call, however, he kept as a secret.
The wise elders of the Quraish realized the danger to which Ikrimah ibn Abu Jahl and his youthful companions had exposed
Makkah, for their action was a clear violation of the Hudaybiyah Treaty. Should Muhammed
decide to avenge his Khuza'ah
allies against the Makkans, the holy city would be exposed to the strongest danger. What should they do? it occurred to them to
send Abu Soofyaan ibn Harb to Madinah to reaffirm the Treaty. Abu Soofyaan ibn Harb, chief statesman and leader of Makkah
proceeded to Madinah to conduct negotiations.
On his arrival to Madinah he decided that he had better see his daughter, Umme Habiba (R.A.), the wife of Rasulullah

, rather

than Muhammed
himself.
After the treacherous violation of the Treaty of Hubaybiyah by the Makkans, Hazrat Umme Habiba (R.A.) knew well
Rasulullah

's feelings regarding the Quraish, though she did not know of his plans for Makkah. Entering into his daughters

house, Abu Soofyaan ibn Harb was about to sit upon the mattress of Rasulullah
when Hazrat Umme Habiba (R.A.) moved it
away. When he asked her whether she had done so in order to save her father from the mattress or the mattress from her father ,
she replied:

Page 6 of 11

'This is the mattress of the Rasool of Allah. You are an idolater and hence impure. You may not therefore be allowed to sit on
Rasulullah
's mattress'.
Abu Soofyaan ibn Harb was angered by this reply and left the house saying to his daughter:
'By God after you left my house, you must have become utterly mad'.
His strategy exposed, he proceeded to see Rasulullah
. Rasulullah
, however, refused to give him an audience. Thereafter
he approached Hazrat Abu Bakr Siddique (R.A.), Hazrat Umar ibn Khattab (R.A.) and Hazrat Ali ibn Abu Talib (R.A.) to
intervene on his behalf and reaffirm the treaty
The common reply was that nobody could change the mind of Raulullah
once it was made up.
Finally, Abu Soofyaan ibn Harb went to Masjid-e-Nabawi and there proclaimed on behalf of his tribe, the Banu Kinanah, his
willingness to make peace with the people. He then mounted his horse and returned to Makkah. His heart was full of sorrow and
his pride badly wounded partly by his own daughter and partly by the rejection of those, who prior to their emigration from
Makkah, had longed for the least bit of consideration or compassion from the Kuffar leader.
Abu Soofyaan ibn Harb returned to Makkah and reported to his people the frustration of his effort to reaffirm the peace treaty. He
informed them of his proclamation in Masjid-e-Nabawi and Rasulullah
boken the treaty.
Rasulullah

's refusal to come to any new term; the Kuffar had

was now fully convinced that the time had eventually arrived to free the sacred land of the Ka'ba from intrigue

and sedition of the kuffaar. It was Rasulullah

's plan not to give the Quraish the time to prepare for war. Having confidence in

Allah's assistance, Rasulullah

sought to suprise the enemy before they could build up their defense. His aim was to conquer
without bloodshed. He therefore first commanded the people to get ready and inform them of his plans for Makkah later. He asked
the Muslims to hurry and made dua that the Quraish would not find out his plans before it was too late. While the Muslim army
prepared to leave Madinah, Hazrat Hatib ibn Abu Balta'ah (R.A.) rote a letter informing the Quraish about the Muslim move. He
gave it to a women called Sarah, a client of some members of the house of Banu 'Abd al Muttalib. He commanded her to take it to
Makkah and hand it over to the Quraish leaders. Rasulullah
came to know by Divine inspiration of Hazrat Hatib ibn Abu
Balta'ah (R.A.) attempt and sent Hazrat Ali ibn Abu Talib (R.A.) and Hazrat Zubayr` ibn Al Awwam to intercept the messenger.
She was arrested and her horse and saddle searched, but no letter was found. Hazrat Ali (R.A.) threatened her that unless she
produce the letter voluntarily, he would be forced to search her own person and to unveil her body in the process. When the
women realized how serious Hazrat Ali (R.A.) was she unloosened the plaits of her hair, brought out the letter and handed it over.
The women was returned to Madinah and Hazrat Hatib ibn Abu Balta'ah (R.A.) was called to give an explanation of his action.
In his own defense Hazrat Hatib ibn Abu Balta'ah (R.A.) said:
'O Rasool
of Allah, by Allah I swear, that I am still a believer in Allah and his Rasool
My Imaan (faith) has not changed
by one jot or bit. But I am a man here in the Muslim camp having no relations, family or clan, Whereas in Makkah, I have
children. family and relatives whom I want no evil to befall'.
Rasulullah
forgave him for his ill action.
On the 10th Ramadhaan 8 A.H. the Muslim army proceeded from Madinah to Makkah determined to conquer that city and taking
the holy Haram which Allah declared for all mankind. This army had more men than Madinah had ever seen before. The tribe of
Sulaym, Muzaynah, Ghatafaan and others joined the Muhajireen and Ansaars in such numbers and with such weapons that the
wide expanse of the desert was filled with them.
They moved fast, and at every station many more tribes joined their ranks and added to their weaponry and equipment. Every soul
was filled with the faith of Islam and had no doubt that Allah's help will bring victory. Rasulullah
led this army at the
forefront. His greatest concern was to seize the holy Ka'bah without shedding any unnecessary Blood. By the time the army
arrived at Zahraan, 8 kilometers from Makkah, its number had reached 10,000. Until then the kuffaar of Makkah knew nothing
about the advancing army.
In the mean time, the kuffaar leaders continued to consult with one another regarding the measures to be taken by them to meet
the Muslim anger. Hazrat Abbas ibn Abdul Muttalib (R.A.) the uncle of Rasulullah

withdrew from the discussion, took all the

members of his family and went to the direction of Madinah. At Juhfa he met Rasulullah
and embraced Islam.
The Quraish felt gravely scared ever since the Muslims arrived at Zahraan. They sent Abu Soofyaan ibn Harb, Budayl ibn Warqa
and Hakim ibn Hazzam, the relatives of Hazrat Khadija binte Khuwaylid (R.A.) to survey the field and assess the danger. While
riding in the area of Rasulullah
's white mule, Hazrat Abbas ibn Abdul Muttalib (R.A.) overheard a conversation between Abu
Soofyan and Budayl ibn Warqa. Hazrat Abbas ibn Abdul Muttalib (R.A.) recognized the voice of Abu Soofyaan ibn Harb and
called out to him:
'Watch out O Abu Soofyaan! what you see is the Rasul
of Allah leading his people. Misfortune will befall the Quraish
tomorrow morning, when his army storms the city'.
Abu Soofyaan ibn Harb exclaimed:
'What shall we do?
Hazrat Abbas (R.A.) invited him to mount his mule, send his companions back to Makkah and returned with him to the Muslim

Page 7 of 11

camp. Before reaching the Muslim camp Hazrat Ummar ibn Khattab (R.A.) recognized Abu Soofyaan ibn Harb. He hurried to the
tent of Nabi
'O Rasul

and asked for permission to strike the neck of Abu Soofyaan. Hazrat Abbas (R.A.) entered the tent saying:
of Allah, I have extended my protection to this man'.

Rasulullah
said:
'O Abbas, take your guest to your tent and bring him over in the morning'. The following morning Abu Soofyaan ibn Harb was
brought before Rasulullah
O Rasool

and he accepted Islam. Hazrat Abbas ibn Abdul Muttalib(R.A.) said:

of Allah Abu Soofyaan is a proud man. Would you not grant him some privilege?'

Rasulullah
declared:
'Any person who takes refuge in Abu Soofyaan ibn Harab's house shall find security; any person who shuts himself up in his own
house shall find security and any person who enters Haram (courtyard) of the Ka'ba shall be considered safe'.
Rasulullah
prepared to enter Makkah. Each of the Muslim commanders proudly displayed the banner of Islam and cries of
'Allahu Akbar' (Allah is great) echoed in unison around Makkah. Hazrat Abu Soofyaan ibn Harb (R.A.) was given an elevated
position on a hilltop to review the columns of the Muslim army entering Makkah. He repeated Rasulullah
to those who took shelter in his house or in the courtyard of the Ka'ba. Rasulullah
any bloodshed if possible.

's promise of safety

's greatest desire at the time was to avoid

The spectacle of Rasulullah

astride his famous camel 'al Qaswa', entering the city from the upper end of Makkah and all the
while reciting Surah Fatah, was a sight the Sahaba (R.A.) would never forget. Hazrat Khalid ibn Walid (R.A.) enterd Makkah from
the lower end of the city with his army where he had to put down some resistance from Safwan ibn Ummayyah, Suhail ibn Umr,
Ikrimah ibn Abu Jahl and their men. Hazrat Khalid ibn Walid (R.A.) and his men quickly dispersed them, with Sawan ibn
Umayyah, Suhayil ibn Amr and Ikrimah ibn Abu Jahl taking flight as soon as they realised the hopelessness of their resistance.
Rasulullah

and the Muhajireen were overwhelmed at the thought of their Hijrat and now their triumphant return with such

splendor and glory of Islam for which they had sacrificed so much for the pleasure of Allah. Rasulullah
, moved by the sight
of Makkah and by the remembrance of Allah's wahi (revelation), let tears fall from his eyes as he thanked Allah, praised Him, and
witnessed that there is no truth and no power except in Allah. So emotional were all these feelings that Rasulullah
rode
towards the Ka'ba where he performed the 'tawaf (circumambulation) seven times while he was still astride his mount. He then
dismounted and called upon Uthman ibn Abu Talhah to open the Ka'ba for him.
Rasulullah
ordered the destruction of the idols while reciting:
"Truth has come and Falsehood vanished and no more shall falsehood return" (Sahih al-Bukhari.)
The idols where then torn down and broken, and the House of Allah was purified. That which Rasulullah
had called for
during the last twenty years was now accomplished. That which Makkah had opposed most strongly was now a fact of history.
The destruction of the idols and the wiping put of Paganism in the holy sanctuary was now completed before the very eyes of the
Quraish. The Makkan idols, the objects of reverence and worship inherited from the ancestors, crumbled to bits under the
hammering blows.
Rasulullah

then delivered his historical Khutbah (sermon) from the doorway of the Ka'ba:
'Allah is one and He has no partner. He has fulfilled
His promise to his believers and defeated those who
do not believe. It will not be permissible for anyone
who believes in Allah and His Rasool
to kill any
one in Makkah. Nor shall any one destroy the greenery
of Makkah. I have forbidden the practice of all custom
of the age of illiteracy; but the care of the Ka'ba and
the supply of Zam Zam water shall be continued as
before. O people of Quraish, Allah forbids you to display
your pride and arrogance and glorify your ancestory.
All men were created from Adam and Adam (A.S.)
had been created from dust. O men of Quraish what do
you think I am about to do with you?' Everything good',
they answered, 'for you are a noble brother and a noble
nephew of ours'. Rasulullah
said: ' Well I am telling you
now what Yusuf (A.S.) said to his brothers:
'Today there is no reproach against you. Go, you are all
free'.

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With these words Rasulullah

gave a general amnesty to all the Quraish and all the Makkans. No unfriendliness, antagonism

or hostility could find permanent abode in the heart of Muhammed

. His heart was absolutely free of injustice, of malice, of

tyranny or false pride. In the most decisive moment, Allah gave him power over his enemy. However, Rasulullah
chose to
forgive, therby giving all mankind and all the generations the most perfect example of goodness, truthfulness, nobility and
magnanimity.
After the Khutbah Rasulullah

sat on top of Mount Safa and the Muslims took the pledge of loyalty to Allah and His

Rasul
. He then asked Hazrat Umar ibn Khattab (R.A.) to accept the pledge of the womenfolk while he made dua to Allah for
their forgiveness. Hazrat Bilal (R.A.) was asked to call the first Adhaan in Makkah. His rich beautiful voice echoed throughout
Makkah.
The destruction of the idols in and around Ka'ba meant the eventual disappearance of the idols in Arabia. The attention of the
people of Arabia was on the Quraish whether they were going to accept Islam. Most of them became Muslims but there were
others however, who continued their own form of worship. Rasulullah
did not impose any conditions upon them but he
persisted on peace and harmony among all the people, regardless of their religious beliefs. The concession so impressed the non
believers that in due course nearly all the people of Makkah became Muslims.
Rasulullah
then issued a proclamation prohibiting any idol in a Muslim home. He ordered the destruction of all idols in and
around Makkah. Hazrat Khalid ibn Walid (R.A.) was sent with a cavalry of 30,000 to an oasis where they laid waste the great idol
'Uzza' to the ground. Su'a', the idol of Bani Hazeel and the famous 'Manat' at Qadeed were razed to the ground.
After the conquest of Makkah Rasulullah
spent 15 days in the city, during which he organized the affairs of Makkah and
instructed its people in Islam. During this period, he sent forth delegations to call men peacefully to Islam without shedding blood
and to destroy the idols.
Certain arch enemies of Islam were pardoned by Rasulullah

and they embraced Islam. Hinda the wife of Abu Soofyaan ibn

Harb who had disemboweled the martyred body of Hazrat Hamza (R.A.) Rasulullah
inspite of the detestable mutilation of the
body of Hazrat Hamza (R.A.) forgave her. Hinda when she returned to her house, lavished insults on her private family idol:
'O powerless idol! How mad we all were to rely on thy assistance and help'! And she smashed it to pieces. Ikrimah the son of Abu
Jahl, who had organized the ambush that nearly entrapped Hazrat Khaild ibn Walid (R.A.) and his cavalry, had fled to the sea
coast. Umme Hakim, daughter of al Harith ibn Hisham and the wife of Ikrimah ibn Abu Jahl converted to Islam and sought pardon
for her husband directly from Rasulullah
. She was granted it. Rasulullah
also forgave Safwan ibn Umayyah who
accompanied Ikrimah on his escape towards the sea and thence to Yaman.
Habbar bin Aswad had maltreated Hazrat Zainab binte Muhammed (R.A.) when she was leaving Makkah for Madinah. She was
far advance in pregnancy and as she was mounting her camel, Habbar ibn Aswad drove the butt end of his lance against her,
throwing her to the ground, and eventually causing her death. Fearing deserved punishment, he fled. After hiding for some time he
presented himself before Rasulullah
and embraced Islam in all sincerity. The wrong was great; the crime was atrocious- but
the injury was personal. Pardon was unconditionally granted.
Wahshi al Habashi (R.A.), the slayer of Hazrat Hamza (R.A.) was pardoned after embracing Islam.
As the Ansar of Madinah witnessed all this, and as they saw Rasulullah
on the top of Mount Safa inviting the Makkans to
embrace Islam, they feared he might now give up Madinah and settle in his native city Makkah. It was quite likely that
Rasulullah
would now make Makkah his capital. Rasulullah
inquired concerning their fears and said:
'Never by Allah! I have pledged to join you in life and death. I shall remain true to my promise'.
Evidently, neither relative, nor native city, nor even the Holy Ka'ba itself could change Rasulullah
from not honoring his
pledge he once gave to those who stood by him in his hour of need. His word given at the conclusion of the 'Covenant of Aqabah'
was to be honored in exemplary faithfulness and loyalty.

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Migration to Abyssinia
When the sufferings and tribulations of the Muslims at the hands of the Meccans reached to its extreme in
615 A.D., Muhammad directed that those of them who could afford it should migrate to Abyssinia across
the Red Sea, whose kings were known as the Negus (Najashi). As-Hama, the then Negus was a Christian
king. Under the direction of Muhammad, eleven men and four women from among the Muslims migrated to
Abyssinia. When the Meccans came to know of their migration, they were much upset and sent some men
after them in pursuit, but the Muslims had a long start and could not be overtaken. This infuriated the
malicious ones among the Meccans. They formed a deputation under Abdullah bin Rabi and Amr bin A'as,
who went to Abyssinia with handsome presents to persuade the king to deliver the emigrants into their
hands. In due course, this deputation stood in the presence of the king and listened to their representation.
Then he sent for the refugees and asked them what they had to say.
Jafar, nick-named Taiyar (the flying), the son of Abu Talib and brother of Ali, acting as spokesman for the
Muslims, stood forth and made reply, "O'king, we belong to a people steeped in ignorance. Our fathers and
grandfathers worshipped idols. They ate carrion and other things unclean. They gambled and fornicated and
indulged in other sins. They knew no pity, nor compassion nor human sympathy. They oppressed and
persecuted the weak and the helpless. They robbed and killed without compunction. For centuries our people
lived thus and then God in His mercy sent us the light. From among these cruel and headstrong people, He
deputed a man to be His prophet and His messenger. This man was already known to his people as the
trusted one and everyone bore testimony to the purity of his conduct, the goodness of his ways and the
nobility of his birth. This man spoke to us of One God and appealed to us to worship no one but Him. We
listened to his appeal and accepted it. We vowed that we would renounce all false deities and idols and
worship the One True God. He taught us to be honest, kind, compassionate and just, and we obeyed his
teachings. This so angered our countrymen that they persecuted and tortured us in many fearful ways. These
people demanded that we should renounce our new faith and once again revert to idolatry. We refused to
give up our new faith and our enemies refused to give up their persecutions. When their brutalities exceeded
all limits and our lives were in peril, reluctantly, we bade farewell to our mother land, and decided to
emigrate."
The king was greatly impressed, and returned the gifts brought by the leaders of Mecca, and said, "I will not
hand over to you these innocent men and women who have come to me for shelter." Nevertheless, the
disappointed Meccans hit upon another plan. Next day, they tried to incite the king, by telling him that the
heretics did not believe in the divinity of Jesus. But in this too their hopes were frustrated. The Muslims
confessed on the basis of Koranic verse that they did not look upon Jesus as God but as a prophet of God.
The king picked up a straw and pointing to it said, "Jesus is in fact not even this much more than the
Muslims have described him to be." Empty-handed and humbled the deputation from Mecca returned home
and the leaders of Qoraish gnashed their teeth in anger.
Gradually, the number of emigrants increased in Abyssinia. Only a few days had passed in peace, when a
rumour reached them that the Meccans had finally embraced Islam. On hearing this, most of the Muslims
decided to return to Mecca. When they reached the city, they came to know that the report was false. The
Meccans began to persecute even more severely those persons who had returned from Abyssinia. In spite of
this, however, about a hundred Muslims managed to leave Mecca and settled in Abyssinia. The Meccans
however did their utmost to check the tide of emigration, but all in vain.
The Abyssinian emigration gave the Meccans a conclusive proof that the Muslims were ready to run all
risks, and undergo every form of hardship in the cause of Islam. They would shrink from no danger in the
path of God. The Meccans did their utmost to check this tide of emigration, but all in vain. It was not until
seven years after Muhammad's flight from Mecca that they rejoined their Muslim brethren at Medina.

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