Muhammad: Seal of the Prophets (Early Years II)

 By: Muhammad Zafrulla Khan

A confederacy for the suppression of violence and injustice, formed at Mecca shortly after the restoration of peace, aroused an enthusiasm in the mind of Muhammad, which the martial exploits of the Sacrilegious War had failed to kindle. The honour of originating the movement is ascribed to Zubair, son of Abdul Muttalib. The descendants of Hashim and kindred families assembled together and took an oath that they would take the part of one oppressed and see his claim fulfilled so long as a drop of water remained in the ocean, or would satisfy it from their own resources. The league was useful, both as a restraint upon injustice, and, on some occasions, as a means of enforcing restitution. Muhammad used to say in later years: ‘I would not exchange for the choicest camel in all Arabia the remembrance of being present at the oath which we took that we would stand by the oppressed.’

At one period of his youth Muhammad was employed, like other young men of his age, in tending the sheep and goats of Mecca upon the neighbouring hills and valleys. The hire received for this duty would, no doubt, have contributed to the support of his uncle, Abu Talib, and the occupation itself was congenial to his thoughtful and meditative character.

All the authorities agree in ascribing to the youth of Muhammad a modesty of deportment and purity of manners rare among the people of Mecca. He appears to have been specially safeguarded by divine grace. On one occasion, when he was engaged in his duty of tending sheep in company with a lad of Quraish, he asked him to look after his flock also, so that he could go into Mecca and divert himself there as other youths were wont to divert themselves by night. But no sooner had he reached the precincts of the city than a marriage feast engaged his attention, and he soon fell asleep. On another similar occasion he again fell asleep till morning on his way to the city. Thus he escaped temptation and sought no more after such diversions. It was quite in keeping with the character of Muhammad that he should have shrunk from the coarse and licentious practices of his youthful compatriots. Endowed with a refined mind and delicate taste, reserved and meditative, he lived much within himself, and the ponderings of his heart supplied occupation for leisure hours spent by others of a lower stamp in rude sports and profligacy. The fair character and honourable bearing of the unobtrusive youth won the approbation of his fellow citizens and by common consent he received the title Al-Amin, the Faithful.

Thus respected and honoured, Muhammad lived a quiet and retired life in the family of Abu Talib, who was prevented by limited means from occupying any prominent position in the society of Mecca. At last, finding his family increase faster than his ability to provide for them, Abu Talib bethought himself of setting his nephew, now of mature age, to earn a livelihood for himself. He approached Khadija, daughter of Khuweilid, who was a woman of means and was interested in mercantile enterprises. She agreed to employ his nephew to look after her merchandise in a caravan that was about to set out for the north. Muhammad prepared for the journey and, when the caravan was about to set out, his uncle commended him to the men of the company. Meisara, servant of Khadija, also travelled along with Muhammad in charge of her property. The caravan took the usual route to Syria, which Muhammad had traversed with his uncle thirteen years before. In due time it reached Basra, on the road to Damascus, about 60 miles to the east of the Jordan. The transactions of that busy mart, where the practised merchants of Syria sought to overreach the simple Arabs, were ill suited to the taste and habits of Muhammad; yet his natural sagacity and shrewdness carried him prosperously through the undertaking. He returned from the barter with a balance more than usually in his favour.

When he had disposed of the merchandise and purchased for his mistress such things as she had need of, he retraced his steps in company with the caravan to his native valley. The mildness of his manners and his kind attention had won the heart of Meisara and, as they drew near to Mecca, he persuaded Muhammad to go in advance of the rest, and bear to his mistress first tidings of the successful traffic. Khadija was impressed by the mercantile success of Muhammad and also by his deportment and personality. She was of Quraish, distinguished by fortune as well as by birth. Her father, Khuweilid, was the grandson of Asad, and Asad was the grandson of Kosai. He had commanded a considerable section of Quraish in the Sacrilegious War. Khadija’s substance, inherited and acquired from her former marriages, was considerable; and by means of hired agents she had increased it largely in mercantile speculations. To the blessing of affluence, she added the more important endowments of discretion, virtue and an affectionate heart; and, though now mellowed by a more than middle age, she retained a fair and attractive countenance. Several of the chief men of Quraish had sought her in marriage; but choosing to live on in dignified and independent widowhood, she had rejected all their offers. Her own impression of Muhammad was deepened by the praises of his fellow traveller, Meisara, and she resolved to make known her preference to Muhammad in a discreet and cautious way. The upshot was that with the approval of Abu Talib a marriage was arranged between Muhammad and Khadija.

Despite the disparity of age between them (Khadija was forty years of age and Muhammad was twenty-five) the union proved one of unusual tranquillity and happiness. It conferred upon Muhammad a faithful and affectionate companion and, in spite of her age, Khadija bore him several children. She, on her part, fully appreciated the noble genius and commanding mind of Muhammad, which his reserved and contemplative habit veiled from others but could not conceal from her. She continued to conduct the duties of her establishment and left him free to enjoy his leisure hours, undisturbed by care. Her house became his own and her bosom the safe receptacle of those longings after spiritual light which now began to agitate his soul.

Within the next ten or twelve years Khadija bore to Muhammad two sons and four daughters. The first-born was named Qasim, and after him, according to Arabian custom, Muhammad became known as Abul Qasim. This son died at the age of two years. Meanwhile Zainab, the eldest daughter, was born; and after her, at intervals of one or two years, three other daughters, Ruqayya, Um Kulthum and Fatima. Last of all was born his second son, who died in infancy. Selma, maid of Safiya, Muhammad’s aunt, officiated as midwife on these occasions, but Khadija nursed her children herself. Many years after Muhammad used to look back to this period of his life with fond remembrance. Indeed, so much did he dwell upon the mutual love of Khadija and himself that his wife Aisha declared herself more jealous of Khadija, whom she had never seen, than of all the other wives of the Holy Prophet.

At the time of his marriage with Khadija Muhammad was in the prime of manhood. Slightly above the middle size, his figure, though spare, was handsome and commanding; the chest broad and open; the bones and framework large, and the joints well knit together. His neck was long and finely moulded. His head, unusually large, gave space for a broad and noble brow. The hair, thick, jet-black and slightly curling, fell down over his ears. The eyebrows were arched and joined. His countenance was thin but ruddy. His large eyes, intensely black and piercing, received additional lustre from long, dark eyelashes. The nose was high and slightly aquiline, but fine, and at the end attenuated. The teeth were set apart. A long, black, thick beard reaching to the breast, added manliness and presence. His expression was pensive and contemplative. His face beamed with intelligence. The skin was clear and soft; the only hair that met the eye was a fine thin line, which ran down from his neck towards the navel. His broad back leaned slightly forward as he walked; and his step was hasty, yet short and decided, like that of one rapidly descending a declivity.

There was something unsettled in his eye, which refused to rest upon its object. When he turned towards anyone it was never partially, but with his whole body. Silent and reserved, he was in company distinguished by a graceful urbanity. His words were pregnant and laconic, but when it pleased him to unbend his speech was often humorous. At such seasons he entered with zest into the diversion of the moment, and now and then laughed heartily. But in general he listened to the conversation rather than joined in it.

Muhammad was a man of strong emotions, but they were so controlled by reason and discretion that they rarely appeared on the surface. When much excited, the vein between his eyebrows would mantle and violently swell across his ample forehead; yet he was cautious and circumspect. Generous and considerate towards his friends, he knew, by well-timed favour and attention, how to gain over even the disaffected and rivet them to his service. He did not pursue a foe after he had tendered submission. His commanding mien inspired the stranger with an undefined and indescribable awe; but on closer intimacy, apprehension and fear gave place to confidence and love.

Behind his quiet retiring exterior lay hid a high resolve, a singleness of purpose, a strength and fixedness of will, a sublime determination, destined to achieve the marvellous work of bowing towards himself the heart of the whole of Arabia as the heart of one man. Khadija was the first to perceive the noble and commanding qualities of her husband, and, with a child-like confidence, surrendered to him her soul, her will and faith.

It will be appreciated from the above, upon whom all authorities are agreed, that Muhammad had been endowed by divine grace with all the qualities that would be needed for the discharge of the heavy responsibilities that God intended to lay upon him. This was not his own doing or that of anyone else. To a discerning eye, he would have been marked out as a person who was destined for a position of leadership from which to carry out a sublime purpose.

Muhammad was about thirty-five years of age when Quraish decided to rebuild the Ka’aba. A violent flood had shattered the Holy House; its walls showed ominous rents and it was feared lest it should fall. It was resolved that the walls of the Ka’aba should be raised and the roof should be covered. While it was being considered how this might best be done, a Greek ship was driven by bad weather upon the Red Sea shore not far off. When the news of this reached Mecca, the Quraish chieftain, Waleed, accompanied by a body of Quraish, proceeded to the wreck, purchased the timber of the broken ship, and engaged her captain, who was skilled in architecture, to assist in the rebuilding of the Ka’aba. The whole body of Quraish assisted in the operation, until the structure rose four or five feet above the foundations. At that stage, it became necessary to replace the Black Stone in position. Each of the four principal families of Quraish claimed the exclusive right of placing it in its proper place. The contention became hot, and bloodshed was apprehended. The building operation was suspended for four or five days and Quraish assembled again on the spot resolved to decide the difference amicably. It was agreed that the man who might chance to enter the court of the Ka’aba first by a particular gate should be chosen to decide the difference, or to place the stone in position himself. Muhammad happened to be that person. Seeing him, they all exclaimed: ‘Here comes Al-Amin, we are content to abide by his decision.’ Calm and self-possessed, Muhammad received the commission and at once resolved upon an expedient, which should conciliate every one. Spreading his mantle upon the ground, he placed the stone on it, and said: ‘Let one from each of your four divisions come forward, and raise a corner of this mantle.’ Four chiefs stepped forward and, each holding a corner of the mantle thus lifted the stone. When it had reached the proper height, Muhammad, with his own hands, guided it to its place. Everyone was satisfied and happy.

The walls of the Ka’aba were raised to a considerable height and were roofed over with fifteen rafters, which rested upon six central pillars. The structure was surrounded by a small enclosure, of about fifty yards in diameter. The door for entering the Ka’aba was placed near the Black Stone on the eastern side, several feet above the ground. The building occupied somewhat less space than its dilapidated and roofless predecessor. The excluded area lay to the northwest, without the sacred walls, and is known as the Place of Ishmael.

In the meantime, Muhammad’s family had grown. A sister of Khadija was married to Rabi’, a descendant of Abd Shams, and had borne him a son who was named Abul Aas, who was now grown up and was respected for his uprightness and mercantile success. Khadija was fond of him, and looked upon him as her own son. Muhammad and she agreed to marry their eldest daughter, Zainab, who had just reached the age of womanhood, to Abul Aas. The union proved to be one of real affection. Somewhat later the two younger daughters, Ruqayya and Um Kulthum, were given in marriage to Utba and Utaiba, sons of Abu Lahab, uncle of Muhammad. Fatima, the youngest, was yet a child.

Shortly after the rebuilding of the Ka’aba, Muhammad comforted himself for the loss of his infant son, Qasim, by taking over the care and upbringing of Ali, son of his uncle, Abu Talib. A season of severe scarcity had been experienced, and Abu Talib was put to shifts for the support of his numerous families. Perceiving his difficulties, Muhammad repaired to his uncle, Abbas, and proposed to him that they should each take care of one of the sons of Abu Talib. Abbas agreed, and they went to Abu Talib who, on hearing them, gave them the choice of any two of his sons, excepting Akil and Talib. So Muhammad took Ali and Abbas took Jafar. Ali was then five or six years of age and remained ever after with Muhammad.

About that time, Muhammad admitted into his family another person unconnected with him by family ties, but of more equal age. This was Zaid, son of Haritha. His home had been among a tribe in the south of Syria. He was still a child when, journeying with his mother, the company was waylaid by a band of Arab marauders who carried him away captive and sold him into slavery. While yet a youth, he came into the ownership of Hakim bin Hizam, a nephew of Khadija, who presented him to his aunt shortly after her marriage to Muhammad. He was then about twenty years of age, small of stature, dark in complexion, with a short and depressed nose. He was an active and useful servant, and Muhammad conceived a strong affection for him. Khadija, perceiving this, made a present of him to Muhammad. His father searched long in vain for Zaid, and at last received tidings that Zaid was in Mecca. The father set out immediately to fetch him home. Arrived at Mecca, he offered a large payment for his ransom.

Muhammad summoned Zaid and left it in his option to go home or stay with him. He chose to stay. Delighted by his faithfulness, Muhammad took him to the Ka’aba, where he announced that Zaid was his son, and that they would inherit from each other. Zaid’s father was contented with the situation and returned home glad at heart. Zaid, now a freedman, became known as Zaid bin Muhammad. By Muhammad’s desire, he married his old attendant, Um Aiman. Though nearly double his age, she bore him a son called Usama.