Warning of
God’s Punishment to the Quraysh
Trials for the
people of Makkah
When a prophet’s nation oppresses him and
his followers as a show of its arrogance, God inflicts lesser
and greater punishments on them to cut them down to size, so
that this might weaken their hearts, they might turn to God
and listen to His message in the light of which they try to
reform themselves. This is a law of God that has been
implemented on all nations to whom prophets have been sent.
The Qur’an explains this as follows:
And We sent to
no city a prophet [who was denied], except that We seized its
people with poverty and hardship that they might humble
themselves [to God]. Then We exchanged in place of the bad
[condition], good, until they increased [and prospered] and
said, “Our fathers [also] were touched with hardship and
ease.” So, We seized them suddenly while they did not
perceive. (7:94-95)
At another place, it says clearly that
the Quraysh shall continue to face trials and difficulties
until the final conclusive phase is reached.
And those who
disbelieve do not cease to be struck, for what they have done,
by calamity – or it will descend near their home – until there
comes the promise of God. Indeed, God does not fail in [His]
promise. (13:31)
This statement in the Qur’an shows that,
many trials came upon the Quraysh, but they have not been
recorded in history. Imam al-Bayhaqi has mentioned only one of
these; during this period of obduracy and arrogance of the
Quraysh, they were struck by a severe famine, to the extent
that people would see a sort of smoke between the skies and
the earth, due to extreme hunger. It is possible that the
Quraysh suffered trade losses also during this period that
were not recorded in history.
God’s Law about
Divine Punishment
It is an immense favour from God for any
nation to have a prophet born within its people. The prophet
is well aware of the nature, traditions and customs of his
people, and when he communicates the message of God in their
own language, it is the greatest wealth he could distribute
amongst them. It enables them to not only improve their lives
in this world, but also to become eligible for rewards in the
Hereafter. It is a matter of great misfortune for a nation
that it refuses to listen to and obey their prophet. In such a
situation, these people convert a huge divine favour, into a
great suffering for themselves. They, then, become the
addressees of God’s message as a result of the advent of the
prophet, because their carelessness and disregard means that
they are disdainful of the Ruler of the universe and their own
Creator, and His guidance. This act is rebellion against God,
and that nation cannot save itself from its repercussions. If
the people respond positively to the message, God opens the
doors of His mercy even wider, the earth spews its treasures
and the heavens play their part to make them more prosperous.
This is why prophets are called the proclaimers of glad
tidings and warners. The prophet gives good news of God’s
blessings to those who accept the truth and warns those who do
not, of their ignominious end.
It is evident from the Qur’an that a
period of time is allotted to a nation during which it is
given freedom to choose and accept the message of its prophet,
after he has been declared one. This period is known only to
God; even the prophet is unaware. When people ignore the
message, it is the responsibility of the prophet to warn them
of the negative consequences of their stubbornness. He tells
them that they shall be punished in this world, and shall also
be considered criminals in the next. The Prophet (sws) would
explain very kindly to his people that, by negating God’s
message, they were making themselves worthy of the same
punishment that was accorded to the extinct nations of ‘Ād and
Thamud. People would ask him; when would this punishment come?
They wanted to see it. The Prophet (sws) would, very
truthfully, tell them that he could only commit to the coming
of the punishment; he could not say anything about its timing,
because that was known only to God.
Signs of Impending
Punishment to the Quraysh
As the Quraysh constantly insisted on the
punishment to be shown to them, the Prophet (sws) was informed
through revelation that, while the punishment would be a
reality, the knowledge of its timing could not be given. It
was possible that he could witness it partially during his
lifetime, and it was also possible that he would not see what
may happen to his detractors while he lived. Therefore, he was
not to say anything to those who queried him on this matter.
It is said in Surah Yunus:
And whether We
show you some of what We promise them, [O Muhammad], or We
take you in death, to Us is their return; then, [either way],
God is a witness concerning what they are doing. And for every
nation is a messenger. So when their messenger comes, it will
be judged between them in justice, and they will not be
wronged. And they say, “When is [the fulfillment of] this
promise, if you should be truthful?” Say, “I possess not for
myself any harm or benefit except what God should will. For
every nation is a [specified] term. When their time has come,
then they will not remain behind an hour, nor will they
precede [it].” Say, “Have you considered: if His punishment
should come to you by night or by day – for which [aspect] of
it would the criminals be impatient?”
The Quraysh were warned that they should
not consider themselves different from the earlier nations.
Whenever a prophet was sent to a nation, a conclusive phase
always came. If God decided to punish it in this world, He did
not look at its predecessors nor its status and strength of
numbers. It met the same fate that came to the nations of ‘Ād,
Thamud and others that became worthy of punishment.
But if they
turn away, then say, “I have warned you of a thunderbolt like
the thunderbolt [that struck] the ‘Ād and the Thamud. [that
occurred] when the messengers had come to them before them and
after them, [saying], “Worship not except God.” They said, “If
our Lord had willed, He would have sent down the angels, so
indeed we, in that with which you have been sent, are
disbelievers.” (41:13-14)
The Prophet (sws) would worry, seeing the
stubborn behavior of his people, and wonder if it was due to
some fault of his that they were not accepting his message.
The Qur’an reassured him that this was not so. He was making
even greater efforts in spreading the message than was
expected of him. His responsibility was to communicate God’s
guidance to people; it was not a part of his duties to ensure
that people accepted it wholeheartedly, or that they changed
their attitudes accordingly. If they did not accept it, they
were the ones who would be punished. The Quraysh could not
understand how, with all their grandeur, riches and high
society status, they could be annihilated through divine
punishment, and how the Muslims, who had no support, could
claim victory. At this, the Qur’an invited them to observe how
Islam was spreading around Makkah and how the city was being
surrounded by supporters of Islam.
And whether We
show you part of what We promise them or take you in death,
upon you is only the [duty of] notification, and upon Us is
the account. Have they not seen that We set upon the land,
reducing it from its borders? And God decides; there is no
adjuster of His decision. And He is swift in account.
(13:40-41)
These verses indicate very clearly that
the Quraysh would be defeated by the Prophet (sws) and his
followers, and Makkah would be won by the latter. Those who
reflected could already see the signs. The influence of Islam
within the surroundings of Makkah, its acceptability in
Abyssinia and the increasing number of people who were
accepting Islam, and, after going through extensive suffering
for its cause, had become even more fervent, were indications
that with each passing day, the circle around the Quraysh
would be tightened. However, the issue of whether the Prophet
(sws) would himself be able to witness this situation or not
was left ambiguous.
Are your
disbelievers better than those [former ones], or have you
immunity in the scripture? Or do they say, “We are an assembly
supporting [each other]”? [Their] assembly will be defeated,
and they will turn their backs [in retreat]. But the Hour is
their appointment [for due punishment], and the Hour is more
disastrous and more bitter. (54:43-46)
It is worth noting that these verses of
Surah al-Qamar, too, indicate that the group of the
disbelievers would be defeated in the battle with Muslims and
they would turn and run away from them, despite the fact that
when this surah was revealed, the Muslims were under great
pressure, and the Quraysh were not even willing to let them
live. Under such circumstances, the Quraysh found it
incomprehensible to accept this prediction as a statement of
fact. But the huge relief and satisfaction which the Muslims
must have experienced as a result can only be imagined.
The impending punishment that the Quraysh
were being warned against was not meant to destroy them
completely, as clarified by God, but to help them turn towards
God and provide a demonstration of what could be their fate if
they did not accept the message of Islam. It was an invitation
to people to see those who had been punished earlier, take
heed and reform themselves in time so that they could protect
themselves.
And we will
surely let them taste the nearer punishment short of the
greater punishment that perhaps they will repent. And who is
more unjust than one who is reminded of the verses of his
Lord; then he turns away from them? Indeed We, from the
criminals, will take retribution. (32:21-22)
As conditions in Makkah continued to
worsen, the threats of punishment too became more severe and
the Quraysh were warned that when the punishment came, it
would not be possible for them to escape it. They were asked
if God were to make the earth below their feet cave in and
cause them to sink to the depths, who would save them? If a
strong wind pelting them with stones was imposed on them, who
would direct it away from them? If God were to take the ground
water deeper into the earth, who would obtain fresh water to
drink for them? Thus, to be protected from punishment, they
should hang on to the Prophet (sws), leading their lives in
his guidance. That was the only way for them to be saved.
Demand for a Sign
of God’s Punishment
When a prophet of God warned his nation
of His punishment, and asked them to accept faith to be saved
from it, the unfortunate leaders of the nation would take it
as an affront and challenge to their ego. They started
claiming loudly their disbelief, and demanded proof of the
punishment. They said that, if the Prophet (sws) was unable to
bring some proof, he should, at least, show them a sign which
could prove the truth of his threat. The Prophet (sws) could
never show any sign; this was not within his assigned
capabilities. Signs were demonstrated only through the will of
God. Thus, the warning of punishment by the Prophet (sws), but
his inability to provide any physical proof, often resulted in
his becoming a target of sarcasm and jeering. The Qur’an has
explained at various places that demanding signs from the
prophets was not justified. God had assigned a certain period
for the preaching of the Qur’an. He was watching all deeds of
the disbelievers and those who were heaping taunts on the
Prophet (sws), and keeping an eye on them. When the time came
for punishment, no tricks of theirs would be able to save
them.
And those who
disbelieved say, “Why has a sign not been sent down to him
from his Lord?” You are only a warner, and for every people is
a guide. God knows what every female carries and what the
wombs lose [prematurely] or exceed. And everything with Him is
by due measure. (13:7-9)
This means that the pregnancy of a
pregnant woman is known, but the exact time of delivery in not
known to anyone. Similarly, it is known and given that the
punishment shall come, but no one can determine the time when
it will happen. This is only in the knowledge of God.
When the disbelievers asked to be shown a
sign of punishment, on the one hand they claimed that they
would accept the Prophet (sws)’s message if he complied. The
Prophet (sws) often believed and desired that if God gave such
a sign, perhaps a way of guidance for his nation would be
opened up. On the other hand, when he could not meet this
demand, they made him a target of their sarcasm. Such a
situation was also a difficult one for the Prophet (sws), but
God’s law intervened here. If the Prophet (sws) showed
eagerness, God stopped him by saying that He would not change
His laws for people. At one of these situations, God addressed
the Prophet (sws) thus:
And if their
evasion is difficult for you, then if you are able to seek a
tunnel into the earth or a stairway into the sky to bring them
a sign, [then do so]. But if God had willed, He would have
united them upon guidance. So never be of the ignorant. Only
those who hear will respond. But the dead – God will resurrect
them; then to Him they will be returned. (6:35-36)
The Qur’an explained that the entire
universe, the skies, the earth, animals, birds etc are all
innumerable signs of God’s creation, power, wisdom, mercy and
providence. God wanted people to ponder over these signs and
make an effort to understand the realities of life. These
signs were enough to demonstrate the oneness of God, all of
his attributes, his justice and the system of reward and
punishment on the day of reckoning. If people grasped this
fact, there was no need for any special sign, because if such
a sign were to be sent, it was also imminent that the Quraysh
would be destroyed. People who did not think about daily signs
also would not take heed on seeing any signs of punishment.
And there is no
city but that We will destroy it before the Day of
Resurrection or punish it with a severe punishment. That has
ever been in the Register inscribed. And nothing has prevented
Us from sending signs except that the former peoples denied
them. And We gave the Thamud the she-camel as a visible sign,
but they wronged her. And We send not the signs except as a
warning. And [remember, O Muhammad], when We told you,
“Indeed, your Lord has encompassed the people.” And We did not
make the sight which We showed you except as a trial for the
people, as was the accursed tree [mentioned] in the Qur’an.
And We threaten them, but it increases them not except in
great transgression. (17:58-60)
The she camel of the Thamud is referred
to above. Salih (sws) was the prophet for this nation. When,
after preaching for a long time, the people did not accept
faith, Salih warned them of punishment from God. They asked
for a sign, and God made Salih appoint a she camel who was not
to be hurt. If they disobeyed, God’s punishment would strike
them. One unfortunate person wounded the she camel, thus
removing the last barrier in punishing the nation. The entire
nation was wiped out.
The Prophet (sws) has been told in the
above verses that, when the Quraysh were informed of facts
that were arguments for their defeat and the control of
Muslims over them, they refused to believe. They wanted to
remain under their own vain hopes. Here, three such facts,
which the Quraysh did not accept, are referred to. The first
was that, the message of Islam was showing results among
tribes living around Makkah and they were accepting it.
Slowly, Makkah would be surrounded by Muslims. At that stage,
there would be no way out for the Quraysh except to accept
defeat. (Several years later, when Makkah was won, the Quraysh
and all those living within Makkah surrendered their arms, and
this defeat led to Islam being accepted by all within the
Arabian Peninsula). The second fact was that, the prediction
that was given to the Prophet (sws) was not accepted by the
Quraysh who ridiculed it. Here, the dream or prediction was
that of the Ascension, in which God had assigned the spiritual
custody of both the Ka‘bah and Bayt al-Maqdas to the Prophet (sws).
This was not only a message for the Quraysh and Idolaters of
Arabia but also for the Jews and Christians that, the decision
to give the custody of both these holy places to the Prophet (sws)
and his followers had been taken. (This decision came into
effect after the victory of Makkah and during the caliphate of
‘Umar (rta). The third fact was that, the Qur’an warned those
who would abide in hell, of eating of the tree of spurge (a
species of thorny euphorbia). Instead of fearing this news,
and coming to the guidance of Islam, the Quraysh started to
make fun of this tree. Thus, they showed clearly that they
were not ready to let go of their presumptions. Even if they
were shown any signs of punishment, they would refute it by
declaring it to be magic. The only way was for them to listen
to the Qur’an carefully, and to entrust their lives to its
safety.
And is it not
sufficient for them that We revealed to you the Book which is
recited to them? Indeed in that is a mercy and reminder for a
people who believe. (29:51)
The Sign of
Splitting of the Moon
The sign of punishment for the Quraysh
was neither determined, nor was it displayed. However, God
gave a majestic sign of His great power and the tidings given
by the Prophet (sws). Narratives tell us that at the continued
insistence by the Quraysh to be shown a miracle, similar to
what had come to previous prophets, the Prophet (sws) asked
them to look at the moon. They saw that the moon broke into
two, one piece moving towards the front of Mount Nur, and the
other behind it. At this, the Prophet (sws) asked them to
remain witness, but they again rejected it as magic. The
Qur’an referred to this incident in the following words:
The Hour has
come near, and the moon has split [in two]. And if they see a
miracle, they turn away and say, “Passing magic.” And they
denied and followed their inclinations. But for every matter
is a [time of] settlement. And there has already come to them
of information that in which there is deterrence – extensive
wisdom – but warning does not avail [them]. So leave them, [O
Muhammad]. The Day the Caller calls to something forbidding
(54:1-6)
Redress for the
Prophet’s Worries
A prophet of God operates in a society
that has become his enemy. It is not possible that problems
are created and he not be deeply affected. The society
considers his preaching to be dangerous, and its leaders leave
no unturned stone to stop him. Even when threatened with the
advent of punishment, the people pay no attention, but the
prophet hears it coming, his worry increases. In such
situations, the only Being he can rely upon is God, on whose
assignment he is working. He needs God’s guidance at every
step, and He, too, provides it constantly.
Divine Revelation
The Prophet (sws) used to wait eagerly
for divine revelation and desired for it to come to him as
soon as possible. Sometimes, while waiting for the Divine
Angel, he would raise his eyes to the skies. He would think
that, if he were to learn the previous revelation faster, he
would become eligible for the next one sooner. Hence, when the
Angel came to deliver his message, the Prophet (sws) would try
to learn it quickly in order to assign it to his memory. The
Qur’an stopped him from this, telling him that it was not
appropriate to show impatience in matters related to
revelations. There is a period of time that God has allotted
for completion of the revelation and that was best. Until that
time, he should pray for enhancement in his knowledge.
So high [above
all] is God, the Sovereign, the Truth. And, [O Muhammad], do
not hasten with [recitation of] the Qur’an before its
revelation is completed to you, and say, “My Lord, increase me
in knowledge.” (20:114)
To reassure the Prophet (sws), God
instructed the Angel to inform him that angels do not come
down, except by the will of God. The Prophet (sws) may be
eager for revelation, but this was not within their power. As
soon as they are instructed by God, they appear before him
without delay. Hence, he should continue to pray to his God
and remain steadfast. His worries could be redressed by God
only.
[Gabriel said],
“And we [angels] descend not except by the order of your Lord.
To Him belongs that before us and that behind us and what is
in between. And never is your Lord forgetful – (19:64)
When the revelations came, they guided
the Prophet (sws) on how to address the problems he was facing
and respond to objections raised by the opponents. This gave a
new strength to him, with which he was able to fight his
circumstances with fortitude and determination.
Advice to Practice
Extra Prayers and Patience
Amongst the chaos created by the
resentment of the Quraysh, God also sent him instructions for
his personal development. In particular, he was told to
perform the prayers more frequently, for this was the key to
his success. The more he turned to his God, the more his
reliance and trust on Him would increase. When he entrusted
himself and his affairs to His control, He would protect him.
Similarly, it was necessary to show persistence in his own
belief in the truth of his claims and arguments. If someone
does not let go of patience in the most trying of
circumstances, every additional challenge creates new resolve
and closer links with his point of view. Narratives of
previous prophets in which they handled their trials with
great fortitude were related to the Prophet (sws) to guide
him. Some instructions given to him were:
O you who wraps
himself [in clothing], Arise [to pray] the night, except for a
little – half of it – or subtract from it a little Or add to
it, and recite the Qur’an with measured recitation. Indeed, We
will cast upon you a heavy word. Indeed, the hours of the
night are more effective for concurrence [of heart and tongue]
and more suitable for words. Indeed, for you by day is
prolonged occupation. And remember the name of your Lord and
devote yourself to Him with [complete] devotion. [He is] the
Lord of the East and the West; there is no deity except Him,
so take Him as Disposer of [your] affairs. And be patient over
what they say and avoid them with gracious avoidance. And
leave Me with [the matter of] the deniers, those of ease [in
life], and allow them respite a little. (73:1-11)
Cloistered in clothing means someone who
is worried by his circumstances and is in deep thought. This
was how the Prophet (sws) has been pictured. He was saddened
by the obduracy of his people and wondered how he could
communicate the message of God to them, that they would
understand and accept guidance. He would pull his clothing
around himself, and thus removing himself from the world,
would go into deep thought. At this, God instructed him to
pray during various stages of the night and to recite the
Qur’an slowly, so that he would understand the real depths of
its meaning and develop complete trust in God. At another
place, it was said:
So be patient
over what they say and exalt [God] with praise of your Lord
before the rising of the sun and before its setting; and
during periods of the night [exalt Him] and at the ends of the
day, that you may be satisfied. And do not extend your eyes
toward that by which We have given enjoyment to [some]
categories of them, [its being but] the splendor of worldly
life by which We test them. And the provision of your Lord is
better and more enduring. And enjoin prayer upon your family
[and people] and be steadfast therein. We ask you not for
provision; We provide for you, and the [best] outcome is for
[those of] righteousness. (20:130-132)
So remain on a
right course as you have been commanded, [you] and those who
have turned back with you [to God], and do not transgress.
Indeed, He is Seeing of what you do. And do not incline toward
those who do wrong, lest you be touched by the Fire, and you
would not have other than God any protectors; then you would
not be helped. And establish prayer at the two ends of the day
and at the approach of the night. Indeed, good deeds do away
with misdeeds. That is a reminder for those who remember. And
be patient, for indeed, God does not allow to be lost the
reward of those who do good. (11:112-115)
Consideration for
Followers
The Prophet’s friends and followers who
had accepted Islam were a great consolation to him. Whenever
the Prophet (sws) was concerned about the conspiracies being
hatched by the Quraysh, God would advise him to take solace
from the presence of his colleagues, take interest in their
affairs and ignore the disbelievers. These faithful friends
were the group that would be enough for him.
In the verse from Surah Hud above, the
Prophet (sws) was instructed not to be swayed towards the
tormentors. This did not mean that he was not to speak with
them at all. Meeting the disbelievers and communicating his
message was among his responsibilities. Normally, when some
people accept a message, the attention diverts from those who
have understood, to those who are still unwilling to listen
and understand. But it was important to recognize that the
former group, which may have given up its families and all its
interests in order to follow the prophet, needed his special
attention in recompense. He was to console them in their
troubles and give them glad tidings of the consequences of
remaining steadfast in their faith. If he had to ignore the
leaders of the disbelievers to achieve this objective, he was
to follow this course. The Qur’an gave special instructions to
the Prophet (sws) on this.
And do not send
away those who call upon their Lord morning and afternoon,
seeking His countenance. Not upon you is anything of their
account and not upon them is anything of your account. So were
you to send them away, you would [then] be of the wrongdoers.
And thus We have tried some of them through others that the
disbelievers might say, “Is it these whom God has favored
among us?” Is not God most knowing of those who are grateful?
And when those come to you who believe in Our verses, say,
“Peace be upon you. Your Lord has decreed upon Himself mercy:
that any of you who does wrong out of ignorance and then
repents after that and corrects himself – indeed, He is
Forgiving and Merciful.” (6:52-54)
Do not extend
your eyes toward that by which We have given enjoyment to
[certain] categories of the disbelievers, and do not grieve
over them. And lower your wing to the believers. (15:88)
Displeasure at the
Arrival of Ibn Umm Maktum
Surah ‘Abas contains reference to an
event in which the Prophet (sws) was speaking to a group of
Quraysh leaders and communicating the message of the Qur’an,
when a companion, ‘Abdullah ibn Umm Maktum arrived. He was a
maternal cousin of Khadijah (rta), and was blind. His arrival
in the midst of the meeting with the Quraysh during his
preaching displeased the Prophet (sws). He was concerned that
this would provide an opportunity to the Quraysh to say that
he was only being supported by the disabled and poor; that he
had been able to convince them and now wished that they too,
would come down to their level. Thus, they would never accept
his message. With these thoughts regarding the requirement of
preaching, the Prophet’s forehead was creased. The Qur’an
addressed this as follows:
The Prophet
frowned and turned away. Because there came to him the blind
man, [interrupting]. But what would make you perceive, [O
Muhammad], that perhaps he might be purified. Or be reminded
and the remembrance would benefit him? As for he who thinks
himself without need, To him you give attention. And not upon
you [is any blame] if he will not be purified. But as for he
who came to you striving [for knowledge] While he fears [God],
From him you are distracted. No! Indeed, these verses are a
reminder; So whoever wills may remember it. (80:1-12)
It is clear that, overwhelmed with
emotions of compassion and mercy, and a desire to fulfill his
responsibilities, the Prophet (sws) was worried lest the
arrival of Ibn Maktum provide an excuse to the Quraysh to
leave the gathering, and this led him to turn away from his
companion, momentarily forgetting the guidance that had been
revealed through the above verse from Surah al-Hijr. The style
of address in Surah ‘Abas indicates as if the anger is
directed towards the Prophet (sws), but it is not him, but the
disbelievers who are addressed here. Imam Hamid Uddin Farahi
clarifies this in his tafsir:
To understand
this situation, consider a simile. Imagine a shepherd who is
very dedicated and vigilant, and one of his sheep wanders away
from his herd and is lost. The shepherd goes out to search for
it, finding the signs of its feet and hearing its bleating too
from various parts of the forest. The shepherd goes far,
hoping to find it soon and apparently forgets his herd. On
return, his master reproaches him for leaving his whole herd
and going after a single sheep needlessly. He should have left
it to its devices, and it would have served it well had it
been eaten by a wolf. Where is the anger directed here – at
the shepherd or the sheep? Obviously at the lost sheep,
because love is expressed towards both the shepherd and his
herd. The same situation occurs here. It only appears that the
addressee is the Prophet (sws), whereas, in actual fact, the
burden of the censure is on all those who have continued to
disbelieve. For the Prophet (sws), there are hidden
expressions of love and kindness in these words.”
Thus, the Prophet (sws) was directed in
the surah, not to use any means below his noble status, and
unworthy of the Qur’an, to attract the proud and arrogant
people towards Islam. People who were turning away from this
great blessing were unworthy of being given any importance.
Only those who had entered the fold of Islam and wished to
adopt better and nobler characters, learn and to purify
themselves, were the ones who needed his attention the most.
(Translated by Nikhat Sattar)
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