The Great Prophet's (PBUH) Tradition

translated by: a.h.mota (ah_mota@yahoo.com)

Introduction

The tradition means manner and behavior that the Great Prophet (PBUH) used to follow and practice. The earliest tradition was narrated and compiled by the shiite Ibn- Ishaq whose text was transferred to the literature of Sunnite caliphs and presented to them by Ibn-Hesham later on. In any way the Prophet's tradition could be collected through the books and works of early writers, but because of the character and mood of that age, the traditions related to war and politics were considered to mention more and the other aspects of cultural, scientific and economic manners of tradition were less considered. The narrators accordingly, being influenced by political stages and related interesting topics emphasized the time schedule of traditions which the same procedure and style were imitated still taken as a model in Islamic societies. Therefore and according to the above cause & effect analysis it has been tried in this article to go further and to distinguish the political relations in the era of the prophet without reference to the time before him.

A-Mecca era

The noble prophet of Islam was pointed as Prophet at the age of 40 in Mecca 1 while his manner became an example to the public, was called the trusted Mohammad (Al-Amin, Arabic equivalence for "Trustee") for his integrity and trustful manner. The prophet (PBUH) rose up in the conditions while the entire Arabian land was under ignorance. The low level of education and the lack of awareness were the fundamental reasons for appearance of messengers of God; The two reasons which were widespread between Arabs made Prophet to fight against ignorance and lack of education among the unaware people who were miserable and lacked wisdom.

He initially invited people to Islam individually. Many ones have recognized this period as concealed period of his propagation of Islam, however he and his sole and primary followers Ali, his cousin and Khadijah, his wife were practicing prayers in Ka'ba of Mecca, notwithstanding their going out of Mecca for worshiping God a short time before. We also should take into consideration that followers of pure Abraham-based religious monotheists lived in Mecca. They were descendants of Abraham and being mostly from the Quraysh tribe served as guardians of Ka'ba. 2

It took the Prophet 3 years to publicize his ideas among close Hashemi family of his clan and to gently and kindly invite them to adopt Islam3. The final result of such gathering party was the adoption of new muslims among of which were Ja'far bin-Abitalib and Ubeideh bin-hareth4. Despite of some historians that stated no result came out of it, additional purpose of such invited gathering party related to a sort of discipline and order that the Prophet was seeking and that to find and declare the assistant for him all through the task of propagation of new religion, a matter which resulted in Ali's manifest support and assistance to the prophet. As a matter of fact Ali had proved his adherence to the Prophet. Ali was the only companion to Prophet attending Hara Cave with him and showing responsibility toward him. In addition, Ali trained in the embrace of Prophet was accustomed to Prophet's manner and teachings and acquainted with the spirit of divine teachings during the initial 3 years that followed him. Nevertheless the tribal customs of the family members was not avoidable to put blame on Abi-Talib (Ali's father) of being ordered in referral annotation of Prophet to follow and give allegiance to his own son Ali5. But, the Prophet regardless of such a boundary and tribal customs insisted on competence and sufficiency.

Eventually, the Prophet (PBUH) went on to announce his Islamic ideas yet even more about the forbidden behaviors and non-existing and false beliefs; and all that after he initiated to talk about duties and truth facts. Criticizing worship of idols and false gods made groups of Quraish tribe and Mecca people to deploy position against him6. On top of the opposition was Abu-Jahl the aristocrat from Bani- Makhzum clan and the Umayyad. Also one of the uncles of Prophet called Abu-Lahab on his wife's plots and persuasion became his enemy.

More prophets' teachings influenced society more the opposition showed violence. At the beginning the opposition tried to solve the matter peacefully and through mediators. They went to Abu-Taslib the prophet's beloved uncle and the top in his family but he did show support to him. Quraish, disappointed 7 began to ridicule and make fun of the Prophet noble position. He, but resisted the opposition with manner and honorable silence and when Abu-Jahl tried to be ruder, Hamzeh another uncle came into the scene to defend his nephew, a story which led to Hamzeh adoption of Islam and strength of new religion.8

At this stage Quraish who were disarmed in front of Prophet personally began to put pressure and oppression against some of his followers who lacked the sufficient clan-backed support and herewith Somayyah and her husband Yaser were killed by them. The similar oppressed adherents were informed by prophet to immigrate to the land of ethiopia, the events occurring in 5th a.h.8 Ja'far Bin-Abitalib who had similar strong tribal position was ordered to be his vice regent and their commander. He led an effective discussion with Christian board in front of Najashi, ethiopian king which showed how he dominated religious sciences. 10 The significance of aware man like Ja'far and Prophet's designation for such journey can be realized well when the effort of Quraish' chasers to convince Najashi and return the refugees back to Mecca led to no result and they came back to Mecca disappointed.

After that, it came down, the chapter of Najm to which prostration is a necessity. When such a verse was revealed and was read by Prophet to people of Mecca some muslims did duty of prostration of God affecting the atmosphere of Mecca; The event was reported to ethiopia immigrants while centralization and decision making of Prophet were more clearly observed.

The immigration to ethiopia(Habashe) made population of believers be less than before and the result was more pressure of infidels of Mecca towards muslims and eventually an economic and cultural sanction was imposed. Her honor, Khadijah, beloved wife of Prophet spent in this 3-year bad economic condition all her wealth in result of faith to her messenger husband. A place called Abi-Talib vally was the location of the new believer's exile where prophet's families of Bani-Hashim and Bani-Muttalib clan led by Abu-Talib and other normal followers assembled and lived with pressure and poverty so, the less populated became more secured and centered beyond the reach of unbelievers of Mecca.12

Death of the great man of the Bani-Hashim clan, Abu-Talib put an end to this sanction. He secretly supported his nephew for years and was considered a pillar for the community of prophet's followers, but on the consequence of his death, Mecca realized no need for sanction. At those years, the Ka'ba pilgrims from Medina, initially being called Yathreb visited Prophet and teachings of Prophet isolated from people of Mecca freely propagated among them; As a consequence they invited the Prophet to their town announcing their full support. As a matter of fact following death of Abu-Talib, end of exile and situation to become worse ended to such a support that rose up and the time of Hegira (Arabic Hijra, "immigration") was commenced13.

At first, people gradually left Mecca for Medina so that town became empty from youths. The matter emphasized on the acceptance of Islam between young generations than those relate to old-fashioned ideas. Decrease of existing prophet followers in Mecca resulted to plots made by unbelievers against Prophet; They decided to assassinate him in sleep. The Prophet (PBUH) frustrated their plan with the help of Ali (PBUH) who slept in the place of Prophet and misled them14. He also was ordered by the noble Prophet to stay as his vice regent and fulfill some unfinished works. Abbas, Prophet's another uncle stayed too. Indeed he was trustee to Prophet and acted as ears and eyes of prophet and more, another help came through the tribe Bani-Ghaffar.

Medina era

The Prophet waited Ali and accompanied with him entered Medina. He looked at everyone with respect and equal view. Later he managed a brotherhood covenant between immigrant muslims and those of Medina helpers. He based the virtue as valuable measurements in the society and with politically based foundation called Islamic government worked to build up a cultural structure. His troops formed an army which on a very early collision with Mecca infidels was commanded by Hamzah, his famous uncle and brave name in pre-islamic wars. The trading passing caravan of Mecca led by Abu-Jahl included 300 people whose large quantity worried Prophet; So he ordered Hamzah, an experienced combatant to lead an army of 30 people and face the caravan to prevent them from any aggression15.

The similar group of armed men, led by Ubaidah Bin-Hareth was sent to achieve the same purpose16. Such preventing and intelligent reactions were important and interesting.

The 2nd year of Hijra was about to finished that an army of the Quraish opposition of Mecca attacked Medina while some of adherents to Mecca-residents of Bani-Hashim tribe were forced to take part in the war17, a matter to loose solidarity of believers and followers of Prophet in Medina. But helpers (in Arabic Ansar, helpers of Prophet from Medina) but inactivated their plot18 and fought for sake of Prophet and took captive of many aggressors. So Quraish, suffering the loss of many tribal heads returned home disappointedly. The Prophet but freed against ransom the captives and return them home among of which was Abbas to be kept as an eye in Mecca19. The defeated Quraish warned to fight next year but failed to execute their threat, although Ali as the chief of warriors was sent to the same place of previous battlefield of Badr.

The second fighting decision of Quraish of Mecca was the battle of Ohod in which they mobilized groups of Habashians (ethiopians), the tribe Bani-Kenane, locals from Tahameh and even their women to make war more enthusiastic and motivate their warriors20; The first stage of the war was in favor of muslims but later disorders caused by some unconscious muslim fighters made default in army of Prophet. Islam army was defeated Hamzah was killed, and the prophet injured.

The conspiracy of the Jewish community living in and surrounding areas of Medina shows their cooperation with Mecca people during each war. Accordingly, the Prophet made his endeavour to keep them down whenever he finished a war against Quraish21. Safe in their firm castles and enjoying wealth the jewish felt unembarrassed to plan plots against prophet. In face of their treason prophet expelled them out of Medina but against their continuation to betray they were ordered to be killed, so calm was back to the town.

The tribe Quraish, insured of the growing spread out of Islam made its best to employ all his allied forces and mobilize gatherings of the entire opposing parties who were such a numerous that the war was named the battle of parties. The ditch made by muslims surrounded the town and made delay in mobility of the army of enemy. Even the Prophet suggested them cease but they refused22 the delay and obstacle of the ditch dispersed enemy and brought their final conquest.

The war strategy of the Prophet was clearly observed in all battles. He used to appoint Ali (PBUH) as chief commander in big wars and from among men of Bani-Hashim of his own clan family whom prophet had sincerely background view to them in other wars.

The Prophet (PBUH) also organized trading caravans and sent them to Syria for commerce23.

After defeat in ditch war (also called as the war of parties) Quraish could not show off and Prophet conquering the Khaibar, the most firmed castle of Jews exiled them. Consequently the condition of muslim community was improved and hypocrites who mostly were from Jewish community concealed their feelings. Medina became a perfect town and many immigrants arrived in mostly from ethiopia24. Even Quraish agreed a cease fire in spite of the march of Prophet's army approach to Mecca without arms. Their power diminishing, Jews and Quraish certainly were driven back.

In the next stage the Prophet territory reached the Roman lands and in a war between Romans and Prophet a defeat was target of Islam army and many soldiers were martyred. Acknowledged of that war, Quraish allied with a tribe called Khoza'eh tried to strike Prophet25. Such insolence of Quraish was considered as contravention by Prophet who consequently decided with all his men to march toward Mecca to conquer it. Most of nobles of Mecca before his arrival (PBUH), came to Prophet and announced their allegiance to Prophet. So the arrival of Prophet to Mecca was great victory and prophet's sovereignty of both Mecca and Medina was completed.

Other rebellious tribes including Hunain and Taif were also conquered by Islamic armies26; The noble Prophet took guardianship of Ka'ba and pronounced the new revelations and his teachings to the Mecca people too27. Yet still the Roman borders were not safe, so he himself led the army toward there and alarming enemy could settle the environment conditions over there.

Making the political affairs settled Prophet sent ali for cultural missions out of borders and in Yemen he propagated Islam and among Bani-Hamdan who in future became Shia of Ali (Ali's followers). His speeches, originated in his splendid divine thoughts influenced the audience. Eventually in the last year of his noble life the Prophet went pilgrimage to Ka'ba naming that year the farewell pilgrimage (in arabic Hajj- Atoll- Weda') and announced guardianship succession of Ali (PBUH) in a place called Qadir-e- Khom. So, fulfilling his duties to God testimony he (PBUH) took journey of meeting his God blessed contiguity.

glosses:

1- tabaghat by ibn sa'd, p.188
2- same
3- same, p.197
4- yaqubi history, v.2 beirut p.28
5- tabari histrory, p.866
6- same, 867
7- same, 868
8- same, ps. 876-877
9- tabaghat by ibn sa'd, p.200
10 & 11- sireh, ibn hisham, p.314
12- same, 315
13- prophecy reasons, beihaqi, v.2, p.65
14- yaqubi history, p.397-398
15- tabari histrory, p.933
16- wafedi ma'aref, p.6
17- tabari histrory, p.959
18~20 same, ps. 969-983- and 1014~1015
21- wafedi ma'aref, p.268
22- tabari histrory, p.1073
23- wafedi maghazi, p.437
24- same, 521
25- tabari histrory, p.1173
26- same, 1201
27- wafedi ma'aref, p.824

دوشنبه 27 اسفند 1386 - 12:7

ساير مطالب اين نويسنده يا گزارشگر

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