Muhammad: The Prophet of Islam

Muhammad The Prophet of Islam

1985 9 September 7-8 Muhammad: The Prophet of Islam (811)

Part I, Chapter V (contd.)

Shortly before the Battle of Badr (2AH), the Quraish sent a huge caravan of merchandise, along with sixty men, to Syria. Although the Quraish were defeated at Badr, their commander, Abu Sufyan, successfully managed to steer this caravan, in which the people of Mecca had placed all their capital, home to Mecca by a coastal route. Defeat at Badr left the Quraish thirsty for revenge, and their leaders met in Darul Nadwa (The Hall of Convention), where it was unanimously decided that the partners in the caravan should take their capital only, leaving the profits to be devoted to preparations for war against Mohammad and his followers. The profits amounted to 50,000 dinars, a huge sum in those days. The Quraish made elaborate preparations, and in 3AH advanced on Medina.

It was then that the Battle of Uhud took place. When news of the Quraish’s advance reached the Prophet, he called his companions together. Most of them were inclined to meet the attack from within the city. The youthful element among them, however were strongly opposed to this. If we remain in the city, they contended, then the enemy will interpret it as a sign of cowardice and weakness: the fight should be taken to them, outside the city. Abdullah Ibn Ubayy concurred with the opinion of the leading companions. (Seerat Ibn Hisham,Vol III, p7)

There was good ground for the view that the attack should be met from within the city. The geography of Medina had all the makings of a natural defence system. To the south were orchards of date-palms, so thickly clustered as to make an attack impossible from that side. To the east and west high mountains provided a natural barrier to any invader. There was only one front, then, from which Medina could be attacked. The city itself was a natural fortress. To leave it amounted to exposing oneself to enemy attack on all four sides, whereas from within the city there was only one front that would have to be defended. Medina’s favourable location was taken advantage of in the Battle of the Trench, in which the entire city was protected by the digging of a trench on the open front to the north-west of the town.

Although most of the leading companions, and Abdullah Ibn Ubayy, were in favour of meeting the attack from within the city, the Prophet decided to accede to the wishes of the young Muslims: along with an army of one thousand, he left the city and set off for Uhud. Abdullah Ibn Ubayy was deeply offended to find that his, obviously wise and proper advice, had been overruled. With a heavy heart, he went along with the army. The Muslims had not yet reached Uhud when he, along with 300 followers, turned back. “He agreed with them and not with me,” Abdullah Ibn Ubayy complained, “so I don’t see why we should destroy ourselves on this field of battle.” (Seerat Ibn Hisham, Vol III, p 8)

The Muslims’ defeat at Uhud vindicated the opinion of those who had been in favour of meeting the attack from within the city. Accordingly, this strategy was duly adopted at the Battle of the Trench (5AH). But still all the leading companions of the Prophet forgot their disagreement and remained in the Muslim army. Despite incurring heavy losses from having to bear the brunt of the battle, they fought valiantly alongside the Prophet. Only Abdullah Ibn Ubayy separated himself from the Muslim force, and for this reason he became known as the “Leader of the Hypocrites”. In principle, Abdullah Ibn Ubayy’s opinion was correct; it was also born out by experience on the field of battle; but, although he was in the right, his disobedience incurred God’s displeasure, and was a form of transgression.

Islam attaches great importance to consultation. Everyone has a right to put forward his or her point of view. But no policy can be effectively pursued if everyone expects his view to prevail no matter what the circumstances. One course has to be followed, so when there is disagreement over what that course should be, not everybody’s view can be accommodated. A true Muslim, then, should, after offering his opinion, forget about what he thinks, and follow the directives of decision-makers as if their decision was his own.

There is no greater sacrifice than that of one’s own opinion. Like a building, which can only be constructed if a considerable number of bricks are buried in the ground, so a strong society can only come into being if individuals are ready to bury their own personal opinions – to act in unity with others despite their disagreement. This is the only foundation on which a community of individuals can be formed; it is as necessary to the foundation of human society as bricks are to the foundation of a building.