The Life of Muhammad

by M. Husayn Haykal

  The Plot of ‘Abdullah ibn Ubayy

  ‘Umar ibn al Khattab had a servant charged with taking care of his horse. After the Campaign of Banu al Mustaliq was over, this servant crowded out one of the al Khazraj tribesmen from the proximity of the well. As they quarreled together the man from Khazraj called on al Ansar for help; the other called for help from al Muhajirun. ‘Abdullah ibn Ubayy, who had accompanied the Muslim forces on this expedition in order to secure some booty, arose when he heard the call and, venting his old hatred of al Muhajirun as well as of Muhammad, said to al Ansar

  “Indeed, al Muhajirun have not only crowded us here but even in our own homes. The case of our hospitality to them has been nothing short of the common saying, ‘Feed your beast and one day it will devour you.’ Surely when we return to Madinah, the stronger party shall force the evacuation of the weaker. Such is the fate that you have incurred with your own hands. You have allowed the Muslims to occupy your lands; you have willingly shared your wealth and crops with them. By God, if you could only deny them these privileges, they would have to leave you alone and seek somebody else’s help.”

  The news of this speech of ‘Abdullah ibn Ubayy was soon reported to the Prophet of God. Muhammad, satisfied that operations against the enemy had all been completed, was visiting with ‘Umar ibn al Khattab at the time. When the latter heard the report, ‘Umar suggested that Bilal be sent out to kill him instantly. With his usual foresight, patience, experience, and sense of leadership, the Prophet declined ‘Umar’s suggestion, saying: “O ‘Umar, what would the people think if they heard that Muhammad had begun to kill his own companions?”

  Nonetheless, the Prophet calculated that unless he took some resolute action, the situation might worsen. He therefore commanded his people to start off on their return to Madinah despite the inappropriateness of the hour. Ibn Ubayy in turn heard what had been reported to the Prophet, and he ran to him to deny the report and to explain that he had never entertained such ideas. This action did not affect Muhammad’s resolution to command the return. He traveled with his people continuously throughout the whole day and night and most of the second morning until they could bear the desert sun no longer. As soon as the people dismounted or sat down, they were so exhausted that they fell asleep. Their exhaustion caused them to forget the affair of Ibn Ubayy; and after they had rested, they hurried to Madinah carrying the captives and booty from Banu al Mustaliq. One of those captives was Juwayriyyah, daughter of al Harith ibn Abu Dirar, the leader of the vanquished tribe.

  Ibn Ubayy’s Resentment of the Prophet

  After his return to Madinah with the victorious Muslims, Ibn Ubayy could not reconcile himself to their success, and his resentment of Muhammad and the Muslims stirred with unabated vigor. His hatred continued despite his apparent adherence to the faith and his emphatic claim that what was reported to the Prophet at al Muraysi‘ was false. It was on this occasion that the Surah “al Munafiqun” was revealed in which we read the following verses

  “It is the munafiqun who counsel against spending anything for the benefit of the Muhajiran so that the latter may get out of Madinah. But it is to God that all the treasures of heaven and earth belong. The munafiqun are simply ignorant. They threaten that when the Muslims return to Madinah, the stronger will force the evacuation of the weaker. But they do not know that might belongs to God, to his Prophet, and to the believers.” [Qur’an, 63:7-8]

  Some people believed that the revelation of these verses was a verdict of death passed on Ibn Ubayy and that Muhammad would soon command his execution. Upon learning of this revelation, ‘Abdullah, son of ‘Abdullah ibn Ubayy, who was a true and loyal Muslim, ran to the Prophet and said: “O Prophet of God, I have heard that you are seeking to kill ‘Abdullah ibn Ubayy because of reports which have reached you about him. If this is true, I ask that you command me to do the execution, and I promise to bring to you his head forthwith. By God, it is known that nobody supported al Khazraj tribe as my father did. Should anyone else besides me kill him, I will have to suffer myself to see the murderer of my father go about without avenging him. But I cannot bear such a torture, and the results may be that I will kill the murderer of my father, thereby killing a believer and incurring eternal punishment for myself in hell.” Such were the words of ‘Abdullah ibn Ubayy’s son to Muhammad. It is hardly possible to appreciate the struggle within ‘Abdullah’s soul of filial loyalty, genuine faith, tribal chivalry, concern for the preservation of peace, and the prevention of blood feuds among the Muslims. Though he realized that his father was going to be killed, he did not plead to save the condemned life. He believed that the Prophet does what he is commanded by his Lord, and was absolutely certain of his father’s treason. But his filial loyalty, personal dignity, and Arab chivalry demanded that he avenge the death of his father. Hence, he was prepared to undertake the killing of his own father, however such a deed might rend his heart and expose his conscience to ruinous self-reproach. He found consolation for his tragedy in his own faith in the Prophet and in Islam. This faith convinced him that if he were to follow the voice of Arab chivalry and filial piety and kill the executioner of his father, he would incur eternal punishment. His was a sublime struggle between faith, emotion, and moral character; and his tragedy was beyond comparison. After hearing his plea, the Prophet answered: “We shall not kill your father. We shall be kind to him, and we shall appreciate his friendship as long as he wishes to extend it to us.”

  The sublimity and greatness of forgiveness! Muhammad was touched and he stretched forth a kindly hand toward the one who had incited the people of Madinah to rise against the Prophet and his companions. His gentleness and pardon were to have far greater effect than punishment. After this episode, whenever an occasion arose for the Muslims to criticize ‘Abdullah ibn Ubayy, they used to remind him that his very life was a gift Muhammad had made to him. One day, when the Prophet was conversing with ‘Umar on the affairs of the Muslim community, the criticism ibn Ubayy was meeting from his peers was mentioned. Muhammad asked ‘Umar : “Had I commanded him to be killed the day you advised me to do so, many men would have never entered Islam. These same men, were I to command them today to kill him they would do so without hesitation.” ‘Umar apologized and acknowledged the Prophet’s superior judgment.

  ‘A’ishah at the Campaign of Banu al Mustaliq

  All the foregoing took place after the Muslims had returned to Madinah with their fruits of victory. Something else had happened on that expedition which was far removed from military affairs and concerning which there was little talk at first. The Prophet was in the habit of drawing lots among his wives whenever he went on an expedition, and would take in his company that wife whose lot happened to be drawn. On the occasion of the campaign of Banu al Mustaliq, it was the lot of ‘A’ishah that was drawn. ‘A’ishah was petite, slim and light; her presence inside the palanquin in which she rode was hardly noticeable by the men who would lift it for placement on camelback. As the Prophet and his expeditionary force were returning to Madinah after their long and exhaustive journey, they camped not far from Madinah in order to spend the night and recover their energies. At dawn or before, Muhammad gave the sign to resume the travel. ‘A’ishah had stepped out of the Prophet’s tent while her palanquin was placed at the entrance of it that she might ride therein and travel be resumed. On her way back she realized that she had lost her necklace. She quickly retraced her own footsteps, looking for the lost necklace. It took her a long time to find it. She had had very little sleep the previous day, and it is possible that she might have fallen asleep in her search for the necklace. At any rate, by the time she returned to her tent, she discovered that her servants had disappeared with the palanquin and that the whole company had vanished into the desert. Apparently thinking that ‘A’ishah was inside for there was hardly any difference in its overall weight, the servants attached it to the camel’s back and proceeded unaware that the “Mother of the Believers” was left behind. ‘A’ishah looked around
herself, and though not finding anyone, she did not panic; for she believed that her people would soon discover her absence and would return to seek her. She judged that it would be better for her to stay where she was rather than to strike out in the desert on her own and risk getting lost. Unafraid, she wrapped herself in her mantle and laid down waiting for her people to discover her. While she waited, Safwan ibn al Mu’attal al Salami, who had been out of camp on an errand in the desert, returned to camp to find that he had missed his companions who were already on their way to Madinah. When he came close to ‘A’ishah and discovered that she was indeed the wife of the Prophet, he stood back surprised and angry that she had been left behind. He asked her why she had been left behind and, receiving no reply, he brought her his camel and invited her to ride on it. ‘A’ishah rode on the camel and Safwan rushed toward Madinah as fast as he could, hoping to join the Muslims before their entry into the city. The Muslims, however, were traveling at a very fast pace, purposely commanded by the Prophet of God in order to keep them exhausted and unable, as it were, to bring to a head the old hatreds between the various Muslim factions which ‘Abdullah ibn Ubayy had been fomenting. Safwan arrived at Madinah in full daylight; ‘A’ishah was riding on his camel. When he reached the Prophet’s house, ‘A’ishah dismounted and entered her home. No one present ever entertained any suspicion of unusual behavior on anybody’s part, and the Prophet himself never suspected either the daughter of Abu Bakr, or Safwan, the loyal Muslim and pious believer, of the slightest misdemeanor.

  Considering that ‘A’ishah entered Madinah during the day and in front of everybody, and that her return was soon after the return of the Muslim forces, nobody could entertain any suspicion as to her behavior. She entered Madinah bearing her usual pride and unperturbed by any feeling of guilt. The whole city went about its business as usual, and the Muslims occupied themselves with dividing the captives and booty which they had seized from the Banu al Mustaliq. Their life in Madinah was actually becoming more prosperous as their faith gave them more power over their enemies. Their faith had reinforced their wills and had encouraged them to think lightly of death, whether in the cause of God and of His religion, or in defense of religious freedom which they had earned after such a long and hard struggle against their own fellow tribesmen.

  Muhammad’s Marriage to Juwayriyyah

  Juwayriyyah, daughter of al Harith, was one of the captives of the Banu al Mustaliq. She was a noble and attractive woman and her lot fell to a man of al Ansar. She sought to ransom herself but her captor, knowing that she was the daughter of the leader of the Banu al Mustaliq, demanded. a very high price which he thought her people were capable of paying. Afraid of him and his ambition, Juwayriyyah sought the Prophet in the house of ‘A’ishah and, announcing her identity as the daughter of al Harith ibn Abu Dirar, chief of the Banu al Mustaliq, she asked for the Prophet’s assistance in ransoming herself from captivity. After listening to her story, the Prophet thought of a better fate for her. He suggested that he ransom and marry her as well. Juwayriyyah accepted his proposal. When the news reached the people, everyone who held a captive of the Banu al Mustaliq granted that particular captive his or her freedom in deference to the new status the new captives had acquired as the in-laws of the Prophet. ‘A’ishah had said of her

  “I know of no woman who brought as much good to her people as Juwayriyyah.”

  Such is the story according to one version. Another version tells that al Harith ibn Abu Dirar came to the Prophet to ransom his daughter, and that after talking to the Prophet, he believed in him and declared his conversion. The same version tells that Juwayriyyah followed her father and was converted to Islam, whereupon the Prophet asked for her hand and offered her a dowry of four hundred dirhams. A third version tells that her father was not agreeable to her marriage to the Prophet and that a relative of hers intervened and gave her to the Prophet against the will of her father. Muhammad did in fact marry Juwayriyyah and built for her a room adjoining his other quarters by the mosque. By this, Juwayriyyah became one of the “Mothers of the Believers.” While still busy in the aftermath of the wedding, some people began to whisper about ‘A’ishah’s delayed return to the camp mounted on the camel of Safwan. Safwan was a young and handsome man. Zaynab, daughter of Jahsh, had a sister called Hamnah who knew too well that ‘A’ishah was preferred by Muhammad to her own sister. It was this Hamnah who began to broadcast gossip about ‘A’ishah. In Hassan ibn Thabit she found a helper and in ‘Ali ibn Abu Talib, an audience. ‘Abdullah ibn Ubayy found her gossip of inestimable value in dividing the community and satisfying his hatred. He therefore spread the news in the market places. Al Aws tribesmen defended ‘A’ishah’ however, for they knew she was an example of nobility, chastity and purity. This story and the gossip to which it gave rise almost led to civil war.

  ‘A’ishah’s Illness

  When the gossip finally reached the ear of Muhammad, he felt deeply hurt. He could not believe ‘A’ishah would violate her marriage vows. Such indictment was impossible. ‘A’ishah was pride and purity personified. She enjoyed such fervent love and strong affection from her husband that the mere thought of accusing her was the greatest crime. Yes indeed! But then, woe to women ! Who can ever understand them or reach with certainty to their inner core? ‘A’ishah was still a child. For, how could she lose her necklace and then retrace her steps looking for it in the middle of the night? And why didn’t she say anything about her loss when she came to the camp? These and other questions bothered the Prophet; he did not know what to believe and what not to believe.

  As for ‘A’ishah, nobody dared inform her of the people’s gossip. She noticed that her husband was unusually laconic and unfriendly to her, a departure from his usual tenderness and preoccupation with her. She fell severely ill and was attended by her mother. But when Muhammad visited her, he hardly said any more than, “How are you?” Indeed, noticing this coolness on the part of the Prophet, ‘A’ishah asked whether or not Juwayriyyah had now taken her place in his heart. These strained relations being too much for her patience, she one day asked her husband’s permission to move to her parent’s quarters where her mother could take care of her. After permission was granted, she moved to her parent’s house all the more alarmed at this new expression of unconcern. She remained bedridden for over twenty days, and no knowledge of the gossip spreading around her was ever brought to her notice. The people continued to gossip and annoyed the Prophet so much that he found himself obliged to mention the matter in one of his speeches, “O Men,” he said, “why are some of you staining the reputation of my family by accusing them falsely? By God, the members of my family have always been good. Why are you staining the reputation of one of my companions whom I know to be good and who has never entered my house except in my company?” Usayd ibn Hudayr rose and said, “O Prophet of God, if the false accusers are our own fellows of al Aws tribe, we promise that we shall put a quick stop to them. But if they are of the tribe of al Khazraj, then command us and we shall obey. By God, to whichever tribe they belong, they are worthy of having their heads struck off.” Sa’d ibn ‘Ubadah commented on Usayd’s proposition that the latter had made it because he knew too well that the false accusers belonged to al Khazraj tribe. A spirit of civil dispute and strife hovered over the whole community that took the Prophet’s wisdom and sound judgment to dissipate.

  The Gossip and ‘A’ishah

  The gossip finally reached ‘A’ishah through a woman of al Muhajirun. When she learned of it she almost collapsed in alarm. She cried so hard that she felt as if she were falling apart. Despondent and dejected, she went to her mother and blamed her with broken voice. “May God forgive you, O Mother,” she said. “People talk as they do and you do not inform me of it?” Realizing her anguished state, her mother sought to alleviate her pains and said, “O, my daughter, relax and take things lightly. Surely, hardly ever has a beautiful woman such as you, more loved by her husband than his other wives, not been slandered and g
ossiped about by those wives.” ‘A’ishah, however, was not consoled by this. It began to dawn upon her that the Prophet’s coolness and disaffection which had recently replaced his gentleness and affection must have been the result of this gossip and of the suspicion which it has caused. But what could she do now? Would she openly discuss the matter with him? Would he believe her if she swore to him that she was innocent? Or would she acquiesce in the false accusations and seek to offset them by her faith and pleading? Would she show him the same cold shoulder which he had shown her? But he is the Prophet of God, and he has loved her more than any of his other wives. It is surely not his fault that the people have gossiped about her delay in returning to the camp and her return to Madinah with Safwan. Would to God that she could discover some way of convincing Muhammad of the truth so that the real facts might be made clear once and for all and that Muhammad would return to his old love and gentle treatment of her!

  The Revolt of ‘A’ishah

  Muhammad was not in a better position. The gossip of the marketplace had hurt him so much that he was forced to consult on the matter with his personal friends. He proceeded to the house of Abu Bakr and there called ‘Ali and Usamah ibn Zayd to join him. Usamah denied all that had been attributed to ‘A’ishah as falsehood and lies. He claimed that the people had no more knowledge of any inclination to disloyalty on the part of ‘A’ishah than he had. On the contrary, they knew as much about her loyalty and innocence. As for ‘Ali, he answered, “O Prophet, women are many. Perhaps you might get some information out of the servant of ‘A’ishah, loyal as we all know her to be to you.” The servant was called in and ‘Ali immediately seized her and struck her painfully and repeatedly as he commanded her to tell the truth to the Prophet of God. The servant, however, continued to deny all the gossip and assert that she knew nothing but good as far as ‘A’ishah was concerned. Finally, Muhammad had no alternative but to put that question directly to his wife, asking that she confess and tell him the truth. He went into her room and, in the presence of her parents and another woman of al Ansar, he found her and that woman crying together. As he entered the room, ‘A’ishah could see the suspicious look on his face and this cut most deeply into her heart. The man whom she loved and adored, the man in whom she believed and for whom she was prepared to lay down her life, loved her no more. On the contrary, he suspected her. As she composed herself, she listened to him say: “O ‘A’ishah, you have heard what the people are saying about you. Fear God. If you have done an evil such as they say you did, repent to God for God accepts the repentence of His servants.” No sooner had he finished than ‘A’ishah sprang to her feet, her tears completely vanished, her blood rushing to her face. She glanced at her father and mother hoping that they would speak out for her. But when they remained silent, her rebellious spirit could hold her tongue no longer. She shouted to the top of her voice addressing her parents: “Don’t you answer? Won’t you speak out?” Despondently, her parents replied that they had nothing to say. At that moment ‘A’ishah broke out in tears, and this seemed to temper the fire of the storm raging within her. Her tears drying again, she turned suddenly to the Prophet and said: “By God, I will not repent to God because I do not have anything to repent for. If I were to agree with what the people are saying, God knows that I am innocent and that I would be admitting that which is not true. And yet if I persist in my denial, you do not seem to believe me.” After a pause, she said: “Rather, I shall say to myself as did the father of Joseph of his lying sons: ‘Patience and more patience. God is my refuge against what you describe.’”