The Year of Sadness
Summary
A short while after the end of the economic blockade against the Muslims in the Valley of Abu Talib, the Prophet of Islam, Muhammad, lost two of his close companions and greatest supporters. This took place in the year 10AB (After the appointment of the Prophet to his Prophethood) and it was so difficult for the Prophet that he named it Am al-Huzn (The Year of Sadness). [1]
The Beginning of Arab History
The year of the Prophet of Islams appointment and the years following it contained a lot of events, and each of these years contained one or more huge events. The specific naming for some of these years points to the key event that took place within that year, which has had an important effect on the affairs of the Muslims, such as the names Sanah al-Wufud (Year of Delegations) and Am al-Huzn (Year of Sadness).
The Critical Condition of Islam in 10AB
In order to stop the progress of Islam, the polytheists of Makka made a treaty to place Bani Hashim and Bani Muttalib under social and economic pressure in order for them to stop supporting the Messenger of Allah. They boycotted trading with Bani Hashim and they committed upon themselves to not marry women from Bani Hashim and to not allow their women to marry from Bani Hashim. Due to the fact that the only way of making a living for the people of Makka was through business, and because the circulation of economy and trade was in the hands of the Quraysh, the boycott of each person or group meant a complete deprivation for that group.
Following the signing of this treaty, Bani Hashim gathered in the Valley of Abu Talib after Abu Talibs suggestion to do such, in order to support the Prophet. Here they endured the difficult situation they were in. In this time, Quraysh prevented food from reaching the valley, and Bani Hashim could only enter the city in the Months of Prohibition (The time of Hajj) in order to arrange getting food. If Bani Hashim wanted to buy anything, Quraysh would raise the prices of those items, so that they would not be able to purchase it. [2]
In the three year period that they spent in the valley, their children underwent hardship to the extent that their cries would be heard from outside the valley. [3]
Sometimes Abu al-As ibn Rabi’ and sometimes Hakim ibn Hizam would send food into the valley without Quraysh finding out. [4] During this time, the wealth and possessions of the Messenger of Allah, Abu Talib, and Khadija, finished, which caused them to undergo difficulties and poverty. [5]
All of these different factors show the difficult and strainful situation the Muslims underwent in 10AB. The situation became even more difficult after the death of Abu Talib and Khadija.
The Role of Abu Talib in Supporting the Prophet
With just a glance at the life of the Prophet and his appointment to Prophethood, we see the great role these two companions of the Prophet had in his life, for example how Abu Talib raised the Prophet when he was a child. Although Abu Talib had many family members and was poor, he was an esteemed individual who was respected and followed by people, and he was dignified amongst Quraysh. He had a lot of fondness for Prophet Muhammad, to the extent that he loved him more than he loved his own children. [6]
As has been mentioned in history, Abu Talib would always watch over the Prophet, he would place his bed near the bed of the Prophet and he would go wherever the Prophet would go. Even when it came to feeding his family, he would give priority to the Prophet. [7] The biography of Abu Talib and his beautiful poems show the historical accuracy regarding the Prophet being raised by Abu Talib. An example of a beautiful poem of Abu Talib which shows his extreme fondness for him and the moral excellence of the Prophet in that society is the following: “Amongst the people who is similar to him? When those of intellect place him as the barometer of virtue who can hope to be like him?! He is forbearing, of high status, just, and he is not careless, he is a follower of Allah and he is not heedless of Him.”
When Quraysh came to Abu Talib and suggested giving him Ammarah ibn Walid, so that he may hand over Prophet Muhammad, he became extremely upset and said
“You give me your child so that I may raise him and you take my child so that you may kill him? By Allah such a thing is not possible.” [8]
In addition to the Abu Talibs willing unending support of the Prophet, his use of the phrase “son” in different places when referring to the Prophet also shows the close relationship between them. An example exists in a poem of Abu Talib regarding the truthfulness of the Prophet: “They know that our son is not a liar, and he pays no attention to false speech.” [9] Not only did Abu Talib see the Prophet as his own son, in his poems he would say to Quraysh that that the pride of Quraysh is the descendants of Abd Manaf and the honour of Bani Abd Manaf is Bani Hashim and the pride of Bani Hashim is Muhammad: “If Bani Hashim want to take pride in someone one day, Muhammad al-Mustafa is by far the one they should take pride in” [10]
One day a number of prominent individuals of Quraysh incited someone to pour the intestines of a camel over the Prophet in Masjid al-Haram to make him dirty. When Abu Talib found out, he took out his sword and went after them with Hamza ((The uncle of the Prophet and amongst the elders of Quraysh) and on the command of Hamza, Abu Talib threw that same rubbish on each of their faces. [11]
Before the death of Abu Talib, the polytheists did not dare to attack the Prophet, and due to Abu Talibs position and with him being the eldest of the Quraysh and the most prominent in honour and status, they would have to obtain his satisfaction for him to hand over the Prophet. Once with arrogance, they asked Abu Talib to hand over the Prophet so that they may kill him however Abu Talib was not prepared to do such a thing. That night the Prophet disappeared. Abu Talib and the other sons of Abd al-Mutallib gathered. Abu Talib secretly gave each of them sharp iron and told them to enter Masjid al-Haram with him and for each of them to sit next to one of the prominent individuals of Quraysh – of which one of them was Abu Jahl – and if Muhammad was killed, those prominent individuals should not remain safe. They did this until Zayd ibn Harithah arrived and said that he was with the Prophet. The next day, Abu Talib told Quryash his plan and that if they had killed the Prophet, he would not have allowed even one of them to live. [12]
Based on the reports of Historians such as Ibn Abd al-Birr, for the complete time in which the Prophet was under the pressure of the polytheists’ economic and social boycott whilst in the valley, Abu Talib was watchful over the Prophet at night so that no one would do harm to him. [13]
Every night after the Prophet had rested, Abu Talib would request him to sleep in another place and he would place his son Ali to sleep in that place [14] so that the Prophet may be protected from any potential harm.
Abu Talib who hid his belief in Islam and whom the polytheists thought was on the same creed as them, protected the Prophet until his final moments, and no one would dare physically harm the Prophet whilst Abu Talib was alive. [15] Definitely hiding his belief in the religion of Muhammad in Makkah was something logical, because it was only in this way that Quraysh would not attack Abu Talib, who played an important role in protecting the Prophet. If Abu Talib had openly announced his belief in Islam, it would have given Quraysh an excuse to remove him from his position of leadership of Makkah, and he would have been suppressed like the other Muslims and would have been exiled to the Valley of Abu Talib. It is very clear that in such a case, Islam would have become more vulnerable and once the economic and social sanctions took place, no Muslims would have remained.
Abu Talib not only protected the Prophet, rather he was considered a source of safety and security for the Muslims, because when he found out that Quraysh had sent a representative towards the King of Abyssinia in order for him to give the Muslim migrants over, he wrote a letter to the King of Abyssinia and asked him to protect them. [16] In addition to this, he composed poetry about the Prophet and sent it to the King of Abyssinia which shows his strong belief in Islam, the poetry said:
“O King of Abyssinia, know that Muhammad is a Prophet like Prophet Moses and Prophet Jesus son of Mary, He has brought guidance like the other two Prophets, and with the order of Allah he guides the humans and he protects them from polytheism. You Christians have read this in your book truthfully, it is not a doubtful issue. Therefore do not place someone equivalent to Allah, and submit (become Muslims) for verily the path of guidance is not dark.”
Eventually, after the death of Abu Talib, the stupid ones of Quraysh found courage and would hurt and disturb the Prophet, [17] they would throw dust on him, [18] and after the death of Abu Talib in 10AB the Prophet faced many serious problems. [19]
The Prophet himself would say:
“Quraysh would not hurt me much until Abu Talib passed away.” [20]
The role of Lady Khadijah in supporting the Prophet
The role of Abu Talib was mainly one of defending and protecting the Prophet, Lady Khadijah however was not only a compassionate wife in the house, she was also a true and sincere supporter and was the source of encouragement for the Prophet against his problems. [21] In addition to this, Lady Khadijah spent her abundance of wealth in the Valley of Abu Talib for the benefit of the Prophet. [22] This information which is from the famous historical occurrences is available in the sayings of the Prophet.
Until the end of his life, the Prophet remembered her with respect and would remember her being foremost in supporting him and he would not forget her suffering and efforts on this path. One day the Prophet said to Aisha:
“Allah has not given me a wife better than Khadijah, when all were disbelievers she believed in me, and when the people would deny me she would acknowledge me, and when others would make me deprived she would spend her wealth on me, and Allah bestowed me children from her.” [23]
Abu Talib died either at the beginning of the month of Dhu al-Qa’dah 10AB or half way through Shawwal in the same year, at the age of 80-something. Not long after Abu Talibs death, Lady Khadijah died too. These two companions dear to the Prophet were buried in the graveyard of Mu‘alla near the graves of the prominent individuals of Bani Hashim such as Abd al-Muttalib.
The death of these two major supporters of the Prophet – i.e. Abu Talib and Lady Khadijah – in the year 10AB, was very difficult for the Prophet and he named that year the year of sadness, which shows his severe sadness and was a calamity for the Muslims.
References
- ↑ Al-Tārīkh Ya’qūbī, v.2, p.29; Biḥār al-Anwār, v.19, p.25
- ↑ Manāqib Āl Abī Ṭālib, v.1, p.65; Al-Ṭabaqāt al-Kubrā, v.1, p.209; Ansāb al-Ashrāf, v.1, p.234; Al-Siyar wa al-Maghāzī, p.159
- ↑ Ansāb al-Ashrāf, v.1, p.234; Al-Ṭabaqāt al-Kubrā, v.1, p.209
- ↑ Manāqib Āl Abī Ṭālib, v.1, p.65; Al-Sīrah al-Nabawiyyah, v.1, p.379
- ↑ Tārīkh Ya’qūbī, v.2, p.25; I‘lām al-Warā, p.50
- ↑ Tārīkh Ya’qūbī, v,2. P.11; Al-Mufaṣṣal fī Tārīkh al-‘Arab Qabl al-Islām, v.4, p.82; Sharḥ Nahj al-Balāghah, v.15, p.219; Al-Ṭabaqāt al-Kubrā, v.1, p.119; Manāqib Āl Abī Ṭālib, v.1, p.36; Tahdhīb Tārīkh Dimashq, v.1, p.285
- ↑ Ṭabaqāt al-Kubrā, v.1, p.119
- ↑ Al-Sīrah al-Nabawiyyah, v.1, p.267; Ansāb al-Ashrāf, v.1, p.231; Ṭabaqāt al-Kubrā, v.1, p.202; ‘Uyūn al-Athar, v.1, Pp. 189-190; Subul al-Hudā wa al-Rishād, v.2, p.438
- ↑ Al-Sīrah al-Nabawiyyah, v.1, p.80
- ↑ Ibid, p.269; Dīwān Shaykh al-Abātih Abī Ṭālib, p.71; Subul al-Hudā wa al-Rishād, v.2, p.439
- ↑ Al-Kāfī, v.1, p.449; Al-Ghadīr, v.7, p.393; Biḥār al-Anwār, v.18, p.187; Al-Tārīkh al-Ya‘qūbī, v.2, p.20
- ↑ Ṭabaqāt al-Kubrā, v.1, p.211; Al-Sīrah al-Nabawiyyah, v.1, p.272
- ↑ Al-Durar, p.28; Subul al-Hudā wa al-Rishād, v.2, p.504
- ↑ Rawḍah al-Wā‘iẓīn, p.64; I‘lām al-Warā, p.50; Manāqib Āl Abī Ṭālib; v.1, p.64; Sharḥ Nahj Al-Balāghah, v.14, p.64; Al-Siyar wa al-Maghāzī, p.160
- ↑ Sharḥ Nahj al-Balāghah, v.13, p.268
- ↑ Ibn Hishām, Al-Sīrah al-Nabawiyyah, v.1, p.357
- ↑ Al-Durar, p.32; ‘Uyūn al-Athar, v.1, p.225
- ↑ Al-Ṭabaqāt al-Kubrā, v.1, p.211; Tārīkh al-Umam wa al-Mulūk, v.2, p.229; Dalā’il al-Nubuwwa, v.2, p.80; Al-Kāmil fī al-Tārīkh, v.2, p.91
- ↑ Al-Sīrah al-Nabawiyyah, v.1, p.416; Sharḥ Nahj al-Balāghah, v.14, p.61; Tārīkh al-Ya‘qūbī, v.2, p.36; Al-Ṣaḥīḥ min Sīrah al-Nabī, v.2, Pp.124-125
- ↑ Al-Siyar wa al-Maghazī, p.239; Al-Sīrah al-Nabawiyyah, v.2, p.58; Tārīkh al-Umam wa al-Mulūk, p.229; Manāqib Āl Abī Ṭālib, v.1, p.67; Ibn Athīr, Al-Kāmil fī al-Tārīkh, v.2, p.91; Tadhkirah al-Khawās, p.9
- ↑ Al-Siyar wa al-Maghazī, p.243; Al-Sīrah al-Nabawiyyah, p.57
- ↑ Manāqib Āl Abī Ṭālib, v.1, p.64; I‘lām al-Warā, p.50
- ↑ Al-Istī‘āb (In Ḥāshiyah al-Aṣābah), v.4, p.287; Al-Dharī‘ah al-Ṭāhirah, p.51