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Ar-Raheeq Al-Makhtum (The Sealed Nectar) By Saifur Rahman al-Mubarakpuri CONTENTS Location and nature of Arab Tribes Location of the Arabs Arab Tribes Rulership and Princeship among the Arabs Rulership in Ye custody Rulership in He successionh Rulership in Geographical Syria Rulership in Hijaz T he Rea intelligences of this condecaded vex been illustrated in three versions Rulership in Pan-Arabia The political situation Religions of the Arabs The phantasmal situation Aspects of Pre- Moslem Arabian Society Social carriage of the Arabs The Economic postulate of affairs The Line sequence and Family of Muhammad (Peace be upon him)The prophetic Family Muhammads Birth and Forty dozenmonths front prophesierhood His Birth B abyhood B ack to his passionate M upstart(prenominal) To His compassionate Grandfather Bahira, the Monk The Sacrilegious wars Al-Fudoul confederacy Muhammads Early business bear on His join to Khadijah Rebuilding Al-Kabah and the Arbitration Issue A Rapid follow-up of Muhammads Biography forrader commissioning of the visionaryhood In the Shade of the c put down and visionaryhood In the Cave of Hira Gabriel rents down the revelation Interruption of Revelation once more, Gabriel pay backs every(prenominal)ahs RevelationS ome details pertinent to the successive stages of Revelation Proclaiming Allah, the All-High and the Immediate Constituents Phases and stages of the refer The First branch Strife in the Way of the C every last(predicate) triple eld of Secret Call The Early Converts As-Salat (the Prayer) T he Quraishites bring ab come in the Call The spot Phase, Open Preaching First Revelation regarding the Preaching call the Closest Kins huge deal On Mount As -Safa cheering the Truth and the Polytheists Reaction An Advisory Council to debar Pilgrims from Muhammads Call Attempts make to check the Onward March of Islam Persecutions The stomach of Al-Arqum The First Migration to Abyssinia (Ethiopia) Quraishs intrigue a gainst the Emigrants Once more Quraish approaches Abu Talib The Tyrants Decision to kill the Prophet (Peace be upon him) The transition of Hamzah put in Abdul-Muttalib The Conversion of Umar lay in Al-Khattab Q uraishs Representative negotiates with the Messenger of Allah (Peace be upon him) Abu Talib assmbles Bani Hashim and Bani Al-Muttalib General Social Boycott A Pact of Injustice and pugnacity The Final Phase of the Diplomacy of Negotiation The Year of Grief Abu Talibs expiryK hadijah passes a focussing to the Mercy of Allah H is Marriage to Sawdah (May be please with her) in Shawwal, the tenth year of Prophethood Factors inspiring patience and perserverance The thirdly Phase Calling unto Is lam beyond Makkah Islam being introduced to Arabian Tribes and Individuals Hope inspiring Breezes from the Madinese Marriage of the Prophet (Peace be upon him) to Aisha (May Allah be please with her) Al-Isra and Al-Mirraj The First Aqabah Pledge The Moslem Envoy in Madinah T he Secon d Aqabah Pledge The van of Migration (in the Cause of Allah) In An-Nadwah (Council) HouseThe Parlia workforcet of Quraish Migration of the Prophet (Peace be upon him) Life in Madinah The First Phase The Status Quo in Madinah at the Time of emigration A New Society being make A postulate of Islamic Alliance A Co deed and Non-Aggression P act with the Jews The Prophet on the Battlefield Pre-Badr Missions and intrusions The Battle of Badr The First Decisive Battle in the storey of Islam Rea word of honor of the Battle Some Significant Instances of Devotion Reaction in Makkah Madinah receives the News of Victory The Battle of Badr in its Quranic Context The Military Activities amongst Badr and UhudAl-Kudr encroach custodyt An Attempt on the Life of the Prophet (Peace be upon him) Invasion of Bani Qainuqa T he Qainuqa Jews breach the Covenant As-Sawiq Invasion Dhi Amr Invasion Kab salt away Al-Ashraf, killed 3 The Invasion of Buhran Z aid stash away Harithah leads a Compaign o n the Trade R extinctes of Quraish The Battle of Uhud A Consultation Assembly for a Defence Plan Dividing the Islamic g staff forces into phalanxes and Departure to the Battlefield para ding the host P assing the Night amidst Uhud and Madinah The Rebellion of Abdullah lay in Ubai and his Followers The Remainder of the Islamic Army be on the die to UhudThe Defence Plan The Messenger of Allah (Peace b e upon him) implants the Spirit of fearlessness among his Armed Forces Recruitment of the Makkan Army Political Manoeuvres of Quraish T he front of Quraishite women at waging the Zeal of Men T he Combat A ssassination of Asadullah (the Lion of Allah) Hamzah store Abdul Muttalib Bringing the Situation nether Control From his married womans lap to Sword -fights and Sorrows The Contri lifelessnession of the Archers squad to the Battle. The Archerss disastrous Mistake The Most Awkward Hour in the Messengers Life Multilation of the Martyrs Burial of the Martyrs Hamra Al-Asad Inva sionT he Observations of the Noble Quran on the Battle of Uhud L es boys and Moralities Military Plaas wellns and Missions in the midst of the Battle of Uhud and the Battle of the Confederates Abi Salamah Mission An Errand led by Abdullah salt away Unais The Event of Ar-Raji The Tragedy of Mauna Well Bani An-Nadeer Invasion The Invasion of Najd The Invasion of Badr, the Second The Invasion of Doumat Al-Jaudal Al-Ahzab (the Confederates) Invasion Invading Banu Quraiza Military Activities act Bani Lihyan Invasion E xpeditions and Delegations continued Bani Al-Mustaliq (Muraisi) Ghazwah Shaban 6 Hijri The treacherous division of the HypocritesP rior to the Bani Al-Mustaliq Ghazwah T he wicked Role they played in the escape of the Ghazwah of Bani Al-Mustaliq The Slander Affair Delegations and Expeditions spare- age activity Al-Muraisi Ghazwah Al-Hudaibiyah agreement (Dhul Qudah 6 A. H. ) Al-Hudaibiya Treaty Socio Political Impact The Second Stage A N ew Phase of Islamic Action T he Prophets Plans to spread the cognitive content of Islam to beyond Arabia A Deputation to Abyssinia (Ethiopia) L etter to the Vicegerent of Egypt, called Muqawqas A Letter to chosroes, Emperor of Persia The Envoy to Caesar, exponent of Rome 4 A Letter to Mundhir put in Sawa, G all oernor of BahrainA Letter to Haudha hive away Ali, Governor of Yamama A Letter to Harith stash away Abi Shamir Al-Ghassani, King of Damascus A Letter to the King of Oman, Jaifer, and his Bother Abd Al-Jalandi P ost-Hudaibiyah Hostilities Dhu Qarad Invasion The Conquest of Khaibar (in Moharram, 7 A. H. ) The Actual operation begins T he Second Part of Khaibar Conquered N egotiations dispersal of Spoils sporadic Invasions The Expedition called Dhat-ur-Riqa (in the year 7 A. H. ) T he Compensatory Umrah (Lesser travel) The Battle of Mutah Dhat As-Salasil Compaign Khadrah streamlet T he Conquest of Makkah Pre- oppression EventsP reparations for the Attach on Makkah, and the Prophets Attempt at impos ing a News Black-out The Third Stage Hunain Ghazwah The Enemys march and their Encampment at Awtas T he war-experienced Man wongs the Leaders Judgement R econnoitering the Weapons of the Messenger of Allah(Peace be upon him) R econnoitering the Enemys Weapons The Messenger of Allah (peace be upon him) takes Makkah for Hunain The Islamic Army stunned the Archers and the Attackers Muslims return to the Battlefield, and the fierceness of the Fight R everse of Fortunes and the Enemys utter Defeat Hot pursuit of the Enemy Taif CompaignThe Distri unlession of the Booty at al-Jiranah The Helpers (Al-Ansar) are furious at the Messenger of Allah (Peace be upon him) Arrival of the Hawazin Delegation Lesser Pilgrimage (Al-Umrah ) to Makkah and expiration for Madinah M issions and Platoons later on the Conquest T he Platoons The Invasion of Tabuk in Rajab, in the year 9 A. H. The underlying Reasons G eneral News about(predicate) the bafflings and Ghassanide Preparations for War P articular News about the Byzantine and Ghassanide preparations for War The Muslim Army is leaving for Tabuk The Army of Islam at Tabuk Returning to Madinah T he the crac world-beater unwashed Who lagged BehindThe Invasion of Tabuk and its Far-Reaching Ramifications The Quranic Verses Relating to this Invasion Some Important Events that featured that Year Abu Bakr performs the Pilgrimage A Meditation on the Ghazawat People embrace the Religion of Allah in Large Crowds T he Delegations The Success and Impact of the Call The adieu Pilgrimage 5 The Last Expeditions The Journey to Allah, the Sublime Symptoms of Fare sound T he Start of the Di sease T he Last calendar week F ive days in the lead death F our days in fronthand his death A Day or Two anterior to Death A Day before his Death The Last day living T he Prophet (Peace be upon him) breathes his LastThe mates concern over the Prophets Death Umars Attitude Abu Bakrs Attitude B urial and Farewell Preparations to his Honourable Body T he Prophetic House realise The Prophet (Peace be upon him), Attri just nowes and Manners Beauty of creation The perfection of Soul and aristocracy 6 Location and Nature of Arab Tribes Beyond a shadow of doubt, the annals of Prophet Muhammad (Peace be upon him) manifestedly represents an exhaustive embodiment of the sublime Divine Message that he communicated in order to deliver the human race from the glut of darkness and polytheism to the paradise of light and mo nonheism.An image, au consequentlytic as well as comprehensive, of this Message is at that placefore nonwithstanding attainable with careful muse and profound analysis of both backgrounds and issues of such(prenominal) a biography. In fancy of this, a building block chapter is here introduced about the nature and development of Arab kinspersons prior to Islam as well as the circumstantial environment that enwrapped the Prophets mission. LOCATION OF THE ARABS L inguistically, the word Arab means deserts and bolt out barren land well-nigh waterless and treeless. ever since the dawn of hi yarn, the Arabian Peninsula and its state moderate been called as such. The Arabian Peninsula is enclosed in the west by the Red Sea and Sinai, in the east by the Arabian Gulf, in the south by the Arabian Sea, which is an extension of the Indian Ocean, and in the sexual union by old Syria and part of Iraq. The area is estimated among a one million million and a million and a quarter square miles. Thanks to its geographic fructify, the peninsula has always maintained enceinte importance..Con stancering its internal setting, it is approximatelyly deserts and sandlike prescribes, which has rendered it in irritateible to foreigners and invaders, and allowed its state complete liberty and independence by means of the ages, disrespect the presence of two neighbouring great empires. Its external setting, on the other have, ca utilize it to be the nitty-gritty of the old world and provided it with se a and land links with most nations at the time. Thanks to this strategic blank space the Arabian Peninsula had become the centre for trade in, culture, religion and art. ARAB TRIBESArab kin sept have been divided according to lineage into three groups Perishing Arabs The antediluvian patriarch Arabs, of whose history little is cognize, and of whom were Ad, Thamud, Tasam, Jadis, Emlaq, and others. Pure Arabs Who originated from the progeny of Yarub put in Yashjub bin Qahtan. They were likewise called Qahtanian Arabs. Arabized Arabs Who originated from the progeny of castaway. They were alike called Adnanian Arabs. The pure Arabs the muckle of Qahtan originally lived in Yemen and comp locomoted many a(prenominal) family lines, two of which were very famous 1. Himyar The most famous of whose septs were Zaid Al-Jamhur, Qudaa and Sakasic. . Kahlan The most famous of whose septs were Hamdan, Anmar, Tai, Mudhhij, Kinda, Lakhm, Judham, Azd, Aws, Khazraj and the descendants of J afna the kings of old Syria. Kahlan septs emigrated from Yemen to dwell in the different move of the Arabian Peninsula prior to the Great Flood (Sail Al-Arim of Marib Dam), due to the failure of trade under the papistical press and ground on both sea and land trade routes following Roman occupation of Egypt and Syria. Naturally enough, the competition amongst Kahlan and Himyar led to the riddance of the first and the sanctionment of the second in Yemen.THE EMIGRATING SEPTS OF KAHLAN CAN BE INTO quartette GROUPS 1 . Azd Who, under the leadership of Imran bin Amr Muzaiqba, wandered in Yemen, sent pioneers and endure headed northwards. Details of their emigration can be summed up as follows 7 2. Thalabah bin Amr left hand his common people Al-Azd for Hijaz and dwelt between Thalabiyah and Dhi Qar. When he gained strength, he headed for Madinah where he stayed. Of his memorised are Aws and Khazraj, sons of Haritha bin Thalabah. Haritha bin Amr, cognize as Khuzaa, wandered with his folks in Hijaz until they came to Mar Az-Zahran.Later, they conquered the Haram, and settled in Makkah aft(prenominal) having driven away its people, the kinsfolk of Jurhum. Imran bin Amr and his folks went to Oman where they established the kindred of Azd whose children inhabited Tihama and were known as Azd-of-Shanua. Jafna bin Amr and his family, headed for Syria where he settled and initiated the kingdom of Ghassan who was so named by and by a spring of water, in Hijaz, where they s topped on their way to Syria. 2. Lakhm and Judham Of whom was Nasr bin Rabia, father of Manadhira, Kings of Heerah. 3.Banu Tai Who similarly emigrated northwards to settle by the so- called Aja and Salma Mountains which were consequently named as Tai Mountain s. 4. Kinda Who dwelt in Bahrain moreover were expelled to Hadramout and Najd where they instituted a powerful government besides not for grand , for the strong tribe presently faded away. Another tribe of Himyar, known as Qu daa, also left Yemen and dwelt in Samawa semidesert on the borders of Iraq. The Arabized Arabs go back in ancestry to their great grandfather Abraham (Peace be upon him) from a town called Ar near Kufa on the west bank of the Euphrates in Iraq.Excavations brought to light great details of the town, Abrahams family, and the prevalent religions and social circumstances. It is known that Abrahaml (Peace be upon him) eft Ar for Harran and so for colorstine, which he do headquarters for his Message. He wandered all over the area. When he went to E gypt, the Pharaoh tried to do evil to his wife Sarah, unless Allah saved her and the Pharaohs wicked scheme recoiled on him. He gum olibanumly came to realize her strong attachment to Allah, and, in acknowledgment of her grace, the Pharaoh rendered his daughter Hagar at Sarahs service, but Sarah gave Hagar to Abraham as a wife.Abraham re saturnine to Palestine where Hagar gave birth to pariah. Sarah became so jealous of Hagar that she f orced Abraham to send Hagar and her baby away to a plantless valley on a refined hill in Hijaz, by the dedicated House, exposed to the wearing of floods coming right and left. He chose for them a spotlight under a lofty tree above Zamzam near the amphetamine side of the Mosque in Makkah where n either people nor water was available, and went back to Pale stine leaving with his wife and baby a leather case with whatsoever dates and a pot of water.Not before broad, they ran out of both food and water, but thanks to Allahs favour water gushed forth to sustain them for roundtime. The unit of measurement story of Zamzam spring is already known to everybody. Another Yemeni tribe Jurhum the Second came and lived in Makkah upon Hagars permission, after being said to have lived in the valleys around Makkah. It is mentioned in the Sahih Al-Bukhari that this tribe came to Makkah before castaway was a young man while they had passed through that valley long before this dismantlet. A braham apply to go to Makkah every now and then to see his wife and son.The number of these journeys is legato unknown, but authentic historical resources rung of quaternity ones. Allah, the Sublime, stated in the Noble Quran that He had Abraham see, in his dream, that he slaughtered his son castaway, and therefore Abraham stood up to ful carry His Order Then, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his eyebrow (or on the side of his forehead for slaughtering) and We called out to him O Abraham You have fulfill the dream (vision) Verily gum olibanum do we reward the Muhsinun (good-doers, who perform good full treatment totally for Allahs sake only, without any show off or to gain eulogy or fame, etc. and do them in accordance to Allahs Orders). Verily, that indeed was a manifest trial and We ransomed him with a great establish (i. e. a ram) 37103-107 8 It is mentioned in the Genesis that shipwreck survivor was thi rteen years older than his brother Ishaq. The sequence of the story of the sacrifice of castaway shows that it sincerely happened before Ishaqs birth, and that Allahs Promise to give Abraham another son, Ishaq, came a fter narration of the exclusively story.This story spoke of one journey at least before Ishmael became a young man. Al-Bukhari, on the ascendence of Ibn Abbas, reported the other three journeys a summary of which goes as follows When Ishmael became a yo ung man, he learned Arabic at the hand of the tribe of Jurhum, who loved him with great admiration and gave him one of their women as a wife, soon after his mother died. Having wanted to see his wife and son again, Abraham came to Makkah, Ishmaels marriage, but he didnt find him at home. He asked Ishmaels wife about her husband and how they were doing.She complained of poverty, so he asked her to tell Ishmael to change his room access. Ishmael understood the message, divorced his wife and got married to the daugh ter of Mudad bin Amr, antique of the tribe of Jurhum. Once more, Abraham came to see his son, but again didnt find him at home. He asked his spick-and-span wife the same previous question, to which she thanked Allah. Abraham asked her to tell Ishmael to adjudge his doorstep (i. e. to keep her as wife) and went back to Palestine. A third time, Abraham came to Makkah to find Ishmael sharpening an arrow under a lofty tree near Zamzam.The showdown, after a very long journey of separation, was very touching for a father so affectionate and a so dutiful and innocuous son. This time, father and son built Al-Kabah and raised its pillars, and Abraham, in compliance with Allahs Commandment, called unto people to make pilgrims journey to it. By the grace of Allah, Ishmael had twelve sons from the daughter of Mudad, whose names were Nabet, Qidar, Edbael, Mebsham, Mishma, Duma, Micha, Hudud, Yetma, Yetour, Nafis and Qidman, and who ultimately formed twelve tribes inhabiting Makkah and trad ing between Yemen, geographical Syria and Egypt.Later on, these tribes spread all over, and eve removed, the peninsula. All their tidings went into acquittal except for the descendants of Nabet and Qidar. The Nabeteans sons of Nabet established a flourishing courteousization in the north of Hijaz, they instituted a powerful government which spread out its empyrean over all neighbouring tribes, and do Petra their capital. Nobody dared challenge their chest of drawers until the Romans came and managed to go across their kingdom. after extensive research and painstaking investigation, Mr.Sulaiman An-Nadwi came to the conclusion that the Ghassanide kings, along with the Aws and Khazraj were not likely to be Qahtanians but rather Nabeteans. Descendants of Qidar, the son of Ishmael, lived long in Makkah increasing in number, of them issued Adnan and son Maad, to whom Adnanian Arabs traced back their ancestry. Adnan is the cardinal-first grandfather in the series of the Propheti c ancestry. It was said that whenever Prophet Muhammad Oai Caaa Uaia ? Oaa spoke of his ancestry he would stop at Adnan and formulate Genealogists tell catch ones breaths and did not go farther than him.A group of scholars, provided, favoured the probability of overtaking beyond Adnan attaching no moment to the aforementioned Prophetic Hadith. They went on to theorize that there were on the button forty fathers between Adnan and Abraham (Peace be upon them). Nizar, Maads only son , had four sons who branched out into four great tribes Eyad, Anmar, Rabia and Mudar. These last two sub-branched into several septs. Rabia fathered Asad, Anazah, Abdul Qais, and Wails two sons (Bakr and Taghlib), Hanifa and many others. Mudar tribes branched out into two great divisions Qais Ailan bin Mudar and septs of Elias bin Mudar.Of Qais Ailan were the Banu Saleem, Banu Hawazin, and Banu Ghatafan of whom descended Abs, Zubyan, Ashja and Ghani bin Asur. Of Elias bin Mudar were Tamim bin Murra, Hudhail bin Mudrika, Banu Asad bin Khuzaimah and septs of Kinana bin Khuzaimah, of whom came Quraish, the descendants of Fahr bin Malik bin An-Nadr bin Kinana. Quraish branched out into various tribes, the most famous of whom were Jumah, Sahm, Adi, Makhzum, Tayim, Zahra and the three septs of Qusai bin Kilab Abdud-Dar bin Qusai, Asad bin Abdul Uzza bin Qusai and Abd Manaf bin Qusai. Abd Manaf branched out into four tribes Abd Shams, Nawfal, Muttalib and Hashim. It is, however, from the family of Hashim that Allah selected Prophet Muhammad bin Abdullah bin Abdul-Muttalib bin Hashim (Peace be upon him). Prophet Mu hammad (Peace be upon him) said Allah selected Ishmael from the sons of Abraham, Kinana from the sons of Ishmael, Quraish from the sons of Kinana, Hashim from the sons of Quraish and He selected me from the sons of Hashim. Al-Abbas bin Abdul-Muttalib quoted the Messenger of Allah (Peace be upon him) as produceing 9 Allah created man form and chose me from the best whereo f, He chose the tribes and selected me from the best whereof and He chose fami finesses and selected me from the best whereof. I am the very best in person and family. Having change magnitude in number, children of Adnan, in pursuit of pastures and water, spread out over various parts of Arabia. The tribe of Abdul Qais, together with some septs of Bakr bin Wail and Tamim, emigrated to Bahrain where they dwelt. Banu Hanifa bin Sab bin Ali bin Bakr went to settle in Hijr, the capital of Yamama. All the tribes of Bakr bin Wail lived in an area of land which ncluded Yamama, Bahrain, Saif Kazima, the sea shore, the outer borders of Iraq, Ablah and Hait. Most of the tribe of Taghlib lived in the Euphrates area while some of them lived with Bakr. Banu Tamim lived in Basra semi-desert. Banu Saleem lived in the region of Madinah on the land stretching from Wadi Al-Qura to Khaibar frontwards to the eastern mountains to Harrah. Thaqif dwelt in Taif and Hawazin east of Makkah near Autas on t he thoroughfare from Makkah to Basra. Banu Asad lived on the land east of Taima and west of Kufa, while family of Tai lived between Banu Asad and Taima. They were five -day-walk far from Kufa.Zubyan inhabited the p ken of and between Taima and Hawran. Some septs of Kinana lived in Tihama, while septs of Quraish dwelt in Makkah and its suburbs. Quraish remained completely disunited until Qusai bin Kilab managed to rally their ranks on honourable terms attaching major prominence to their status and importance. 10 RULERSHIP AND PRINCESHIPAMONG THE ARABS W hen talking about the Arabs before Islam,we deem it necessary to decoy a mini-picture of the history of rulership, princeship, sectarianism and the spectral dominations of the Arabs, so as to relieve the understanding of emergent circumstances when Islam appeared.When the sun of Islam rose, rulers of Arabia were of two kinds crowned kings, who were in item not independent and heads of tribes and clans, who adoreed the same autho rities and privileges possessed by crowned kings and were mostly independent, though some of whom could have shown some kind of submission to a crowned king. The crowned kings were only those of Yemen, Heerah and Ghassan. All other rulers of Arabia were non-crowned. RULERSHIP IN YEMEN T he folks of Sheba were one of the oldest nations of the pure Arabs, who lived in Yemen. Excavations at Or brought to light their existence twenty ive centuries B. C. Their civilization flourished, and their domain spread eleven centuries B. C. It is possible to divide their ages according to the following adherence 1. The centuries before 650 B. C. , during which their kings were called Makrib Sheba. Their capital was Sarwah, also known as Khriba, whose ruins lie in a spot, a days walk from the western side of Marib. During this period, they started building the Dam of Marib which had great importance in the history of Yemen. Sheba was also said to have h ad so great a domain that they had colonies inside and outside Arabia. . From 650 B. C. until 115 B. C. During this era, they gave up the name Makrib and assumed the designation of Kings of Sheba. They also made Marib their capital preferably of Sarwah. The ruins of Marib lie at a distance of sixty miles east of Sana. 3. From 115 B. C. until three hundred A. D. During this period, the tribe of Himyar conquered the kingdom of Sheba and took Redan for capital instead of Marib. Later on, Redan was called Zifar. Its ruins still lie on Mudawwar Mountain near the town of Yarim. During this period, they began to decline and fall.Their trade failed to a very great extent, firstly, because of the Nabetean domain over the north of Hijaz secondly, because of the Roman favourable position over the naval trade routes after the Roman victory of Egypt, Syria and the north of Hijaz and thirdly, because of the inter-tribal warfare. Thanks to the three above -mentioned factors, families of Qahtan were disunited and scatteredout. 4. From 30 0 A. D. until Islam dawned on Yemen. This period witnessed a dope of disorder and turmoil. The great many and civil wars rendered the people of Yemen liable to foreign subjection and hence loss of independence.During this era, the Romans conquered Adn and even helped the Abyssinians (Ethiopians) to occupy Yemen for the first time in 340 A. D. , making use of the ceaseless intra -tribal conflict of Hamdan and Himyar. The Abyssinian (Ethiopian) occupation of Yemen lasted until 378 A. D. , whereafter Yemen regained it s independence. Later on, cracks began to show in Marib Dam which led to the Great Flood (450 or 451 A. D. ) mentioned in the Noble Quran. This was a great event which ca utilise the fall of the entire Yemeni civilization and the dispersal of the nations livin g therein. In 523, DhuNawas, a Jew, despatched a great campaign against the Christians of Najran in order to force them to convert into Judaism. Having refused to do so, they were propel alive into a big ditch wh ere a great preempt had been set. The Quran referred to this event Cursed were the people of the ditch. 854 This aroused great wrath among the Christians, and especially the Roman emperors, who not only instigated the Abyssinians (Ethiopians) against Arabs but also assembled a full-size fleet which helped the Abyssinian (Ethiopian) army, of seventy thousand warriors, to effect a second conquest of Yemen in 525 A. D. under the leadership of Eriat, who was granted rulership over Yemen, a position he held until he was assassinated by one of his army leaders, Abraha, who, after reconciliation with the king of Abyssinia, took rulership over Yemen and, later on, deployed his soldiers to demolish AlKabah, and , hence, he and his soldiers came to be known as the Men of the Elephant. 11 after(prenominal) the Elephant incident, the people of Yemen, under the leadership of Madikarib bin Saif Dhu Yazin Al-Himyari, and through Persian assistance, revolted against the Abyssinian (Ethiopi an) invaders, restored independence and plant Madikarib as their king.However, Madikarib was assassinated by an Abyssinian (Ethiopian) he used to have him around for service and protection. The family of Dhu Yazin was thus deprived of royalty forever. Kisra, the Persian king, appointed a Persian ruler over Sana and thus made Yeme n a Persian colony. Persian rulers maintained rulership of Yemen until Badhan, the last of them, embraced Islam in 638 A. D. , thus terminating the Persian domain over Yemen. RULERSHIP IN HEERAH Ever since Korosh the Great (557-529 B. C. ) united the Persians, they controlIraq and its neighbourhood. Nobody could shake off their authority until black lovage the Great vanquished their king Dara I and thus subdued the Persians in 326 B. C. Persian lands were thenceforth divided and govern by kings known as the Kings of Sects, an era which lasted until 230 A. D. Meanwhile, the Qahtanians occupied some Iraqi territories, and were later followed by some Adnani ans who managed to address some parts of Mesopotamia with them. The Persians, under the leadership of Ardashir, who had established the Sasanian state in 226 A.D, regained enough unity and power to subdue the Arabs living in the vicinity of their kingdom, and force Qudaa to leave for Syria , leaving the people of Heerah and Anbar under the Persian domain. During the time of Ardashir, Juzaima Alwaddah exercised rulership over Heerah, Rabia and Mudar, and Mesopotamia. Ardashir had reckoned that it was impossible for him to rule the Arabs directly and check them from attacking his borders unless he appointed as king one of them who enjoyed nurture and power of his tribe. He had also seen that he could make use of them against the Byzantine kings who always used to harass him.At the same time, the Arabs of Iraq could face the Arabs of Syria who were in the hold of Byzantine kings. However, he deemed it fit to keep a Persian inner circle under command of the king of Heerah to be used against those Arabs who might guerilla against him. After the death of Juzaima around 268 A. D. , Amr bin Adi bin Nasr Al-Lakhmi was appointed as king by the Persian King Sabour bin Ardashir. Amr was the first of the Lakhmi kings who ruled Heerah until the Persians appointed Qabaz bin Fairuz in whose reign appeared someone called Mazdak, who called for dissoluteness in social life.Qabaz, and many of his subjects, embraced Mazdaks religion and even called upon the king of Heerah, Al-Munzir bin Ma As-Sama, to follow after. When the latter, because of his pride and self-respect, rejected their orders, Qabaz dis commoved him and nominated Harith bin Amr bin Hajar Al-Kindi, who had accepted the Mazdaki doctrine. No sooner did Kisra Anu Shairwan succeed Qabaz than he, due to crime of Mazdaks philosophy, killed Mazdak and many of his followers, restored Munzir to the throne of Heerah and gave orders to summon under arrest Harith ho sought refuge with Al-Kalb tribe where he spent the res t of his life. Sons of Al-Munzir bin Ma As-Sama maintained kingship a long time until An-Numan bin Al-Munzir took over. Because of a calumny borne by Zaid bin Adi Al-Abbadi, the Persian king got tempestuous with An-Numan and summoned him to his palace. An -Numan went secretly to Hani bin Masud, chief of Shaiban tribe, and left his wealthiness and family under the latters protection, and then presented himself before the Persian king, who instantly threw him into prison where he perished.Kisra, then, appointed Eyas bin Qubaisa At-Tai as king of Heerah. Eyas was say to tell Hani bin Masud to deliver An-Numans charge up to Kisra. No sooner than had the Persian king received the fanatically motivated rejection on the part of the Arab chief, he declared war against the tribe of Shaiban and mobilized his troops and warriors under the leadership of King Eyas to a place called Dhee Qar which witnessed a most furious battle wherein the Persians were severely routed by the Arabs for the f irst time in history.That was very soon after the birth of Prophet Muhammad Oai Caaa Uaia ? Oaa octonary months after Eyas bin Qubaisahs rise to power over Heerah. After Eyas, a Persian ruler was appointed over Heerah, but in 632 A. D. the authority there returned to the family of Lukhm when Al-Munzir Al-Marur took over. Hardly had the latters reign lasted for ogdoad months when Khalid bin Al-Waleed fell upon him with Muslim soldiers. RULERSHIP IN GEOGRAPHICAL SYRIAI n the process of the tribal emigrations, some septs of Qudaa reached the borders of Syria where they settled down. They belonged to the family of Sulaih bin Halwan, of whose issuing were the sons of Dujam bin Sulaih known as Ad -Dujaima. Such septs of Qudaa were used by the Byzantines in the defence of the Byzantine borders against both Arab Bedouin raiders and the Persians, and enjoyed impropriety for a considerable phase of time which is said to have lasted for the whole second century A. D. One of their most famo us kings was Zyiad bin Al-Habula.Their authority however came to an end upon master by the Ghassanides who were consequently granted the deputy rulership over the Arabs of Syria and had Dumat Al-Jandal as their headquarters, which lasted until 12 the battle of Yarmuk in the year 13 A. H. Their last king Jabala bin Al-Aihum embraced Islam during the reign of the Chief of Believers, Umar bin Al-Khattab (May Allah be pleased with him). RULERSHIP IN HIJAZ Ishmael (Peace be upon him) administered authority over Makkah as well as custodianship of the consecrate mental institution throughout his lifetime.Upon his death, at the age of 137, two of his sons, Nabet and Qidar, succeeded him. Later on, their maternal grandfather, Mudad bin Amr Al-Jurhumi took over, thus transferring rulership over Makkah to the tribe of Jurhum, preserving a venerable position, though very little authority for Ishmaels sons due to their fathers exploits in building the devoted Sanctuary, a position they held until the decline of the tribe of Jurhum shortly before the rise of Bukhtanassar.The political role of the Adnanides had begun to gain firmer grounds in Makkah, which could be understandably attested by the fact that upon Bukhtanassars first invasion of the Arabs in Dhati Irq, the leader of the Arabs was not from Jurhum. Upon Bukhtanassars second invasion in 587 B. C. , however, the Adnanides were stimulate out to Yemen, while Burmia An-Nabi fled to Syria with Maad, but when Bukhtanassars pressure lessened, Maad returned to Makkah to find none of the tribe of Jurhum except Jursham bin Jalhamah, whose daughter, Muana, was presumptuousness to Maad as wife who, later, had a son by him named Nizar.On account of difficult living conditions and destitution prevalent in Makkah, the tribe of Jurhum began to ill-treat visitors of the Holy Sanctuary and extort its funds, which aroused resentment and offense of the Adnanides (sons of Bakr bin Abd Munaf bin Kinana) who, with the help of the tribe of Khuzaa that had come to settle in a neighbouring area called Marr Az -Zahran, invaded Jurhum and frightened them out of Makkah leaving rulership to Qudaa in the middle of the second century A. D. Upon leaving Makkah, Jurhum filled up the well of Zamzam, levelled its place and inhumed a great many things in it. Amr bin Al-Harith bin Mudad Al-Jurhumi was reported by Ibn Ishaq, the wellknown historian, to have buried the two gold deer together with the Black Stone as well as a lot of jewelry and swords in Zamzam, prior to their sorrowful escape to Yemen. Ishmaels epoch is estimated to have lasted for twenty centuries B. C. , which means that Jurhum stayed in Makkah for twenty-one centuries and held rulership there for about twenty centuries. Upon defeat of Jurhum, the tribe of Khuzaa monopolized rulership over Makkah. Mudar tribes, however, enjoyed three privileges The First Leading pilgrims from Arafat to Muzdalifah and then from Mina to the Aqabah Stoning Pillar. This was the authority of the family of Al-Ghawth bin Murra, one of the septs of Elias bin Mudar, who were called waiting area. This privilege meant that the pilgrims were not allowed to throw stones at Al-Aqabah until one of the waiting area men did that. When they had finished stoning and wanted to leave the valley of Mina, Sofa men stood on the two sides of Al-Aqabah and nobody would pass that position until the men of Sofa passed and cleared the way for the pilgrims.When Sofa perished, the family of Sad bin Zaid Manat from Tamim tribe took over. The Second Al-Ifadah (leaving for Mina after Muzdalifah) on sacrifice morning, and this was the responsibility of the family of Adwan. The Third time lag of the sacred months, and this was the responsibility of the family of Tamim bin Adi from Bani Kinana. Khuzaas reign in Makkah lasted for three hundred years, during which, the Adnanides spread all over Najd and the sides of Bahrain and Iraq, while small septs of Quraish remained on the sides o f Makkah they were Haloul, Harum and some families of Kinana.They enjoyed no privileges in Makkah or in the dedicated House until the appearance of Qusai bin Kila b, whose father is said to have died when he was still a baby, and whose mother was subsequently married to Rabia bin Haram, from the tribe of Bani Udhra. Rabia took his wife and her baby to his homeland on the borders of Syria. When Qusai became a young man, he returned to Makkah, which was ruled by Halil bin Habsha from Khuzaa, who gave Qusai his daughter, Hobba, as wife. After Halils death, a war between Khuzaa and Quraish broke out and resulted in Qusais taking hold of Makkah and the Sacred House.THE REASONS OF THIS WAR ready BEEN ILLUSTRATED IN THREE VERSIONS The First Having noticed the spread of his offspring, increase of his retention and exalt of his honour after Halils death, Qusai found himself more entitle to shoulder responsibility of rulership over Makkah and custodianship of the Sacred House than the tri bes of Khuzaa and Bani Bakr. He also advocated that Quraish were the chiefs of Ishmaels descendants. Therefore he consulted some men from Quraish and Kinana concerning his desire to evacuate Khuzaa and Bani Bakr from Makkah. They took a liking to his opinion and back up him. 13The Second Khuzaa claimed that Halil requested Qusai to hold custodianship of Al-Kabah and rulership over Makkah after his death. The Third Halil g ave the right of Al-Kabah service to his daughter Hobba and appointed Abu Ghabshan Al-Khuzai to endure as her agent whereof. Upon Halils death, Qusai bought this right for a leather purse of wine, which aroused dissatisfaction among the men of Khuzaa a nd they tried to keep the custodianship of the Sacred House away from Qusai. The latter, however, with the help of Quraish and Kinana, managed to take over and even to expel Khuzaa completely from Makkah.Whatever the truth might have been, the whole affair resulted in the deprivation of Sofa of their privileges, p reviously mentioned, evacuation of Khuzaa and Bakr from Makkah and transfer of rulership over Makkah and custodianship of the Holy Sanctuary to Qusai, after fierce wars between Qusai and Khuzaa inflicting atrocious casualties on both sides, reconciliation and then arbitrement of Yamur bin Awf, from the tribe of Bakr, whose judgement entailed eligibility of Qusais rulership over Makkah and custodianship of the Sacred House, Qusais irresponsibility for Khuzaas blood shed, and imposition of blood notes on Khuzaa.Qusais reign over Makkah and the Sacred House began in 440 A. D. and allowed him, and Quraish afterwards, absolute rulership over Makkah and undisputed custodianship of the Sacred House to which Arabs from all over Arabia came to pay homage. Qusai brought his kinspeople to Makkah and allocated it to them, allowing Quraish some inhabitations there. An-Nusa, the families of Safwan, Adwan, Murra bin Awf preserved the same rights they used to enjoy before his arrival.A significa nt achievement credited to Qusai was the establishment of An -Nadwa House (an group house) on the northern side of Al-Kabah Mosque, to serve as a meeting place for Quraish. This very house had benefited Quraish a lot because it secured unity of opinions amongst them and mental solution to their problem. QUSAI HOWEVER ENJOYED THE FOLLONG PRIVILEGED OF LEADERSHIP AND HONOUR 1 .Presiding over An -Nadwa House meetings where consultations relating to serious issues were conducted, and marriage contracts were announced. 2. The Standard He monopolized in his hand issues relevant to war launching. 3. Doorkeeping of Al-Kabah He was the only one eligible to untied its gate, and was responsible for its service and protection. 4. Providing water for the Pilgrims This means that he used to fill basins sweetened by dates and raisins for the pilgrims to drink. . Feeding Pilgrims This means making food for pilgrims who could not afford it. Qusai even imposed on Quraish annual land tax, stipendi ary at the season of pilgrimage, for food. It is noteworthy however that Qusai singled out Abd Manaf, a son of his, for honour and prestige though he was not his elder son (Abd Ad -Dar was), and entrusted him with such responsibilities as chairing of An-Nadwa House, the standard, the doorkeeping of Al-Kabah, providing water and food for pilgrims.Due to the fact that Qusais deeds were regarded as unquestionable and his orders inviolable, his death gave no rise to conflicts among his sons, but it later did among his grand children, for no sooner than Abd Munaf had died, his sons began to have rows with their cousins sons of Abd Ad -Dar, which would have given rise to dissension and fighting among the whole tribe of Quraish, had it not been for a peace treaty whereby posts were reallocated so as to preserve victuals and providing water for pilgrims for the sons of Abd Munaf while An -Nadwa House, the flag and the doorkeeping of Al-Kabah were maintained for the sons of Abd Ad -Dar. Th e sons of Abd Munaf, however, cast the lot for their charge, and consequently left the charge of food and water giving toHashim bin Abd Munaf, upon whose death, the charge was taken over by a brother of his called Al-Muttalib bin Abd Manaf and afterwards by Abd Al-Muttalib bin Hashim, the Prophets grandfather, whose sons assumed this position until the rise of Islam, during which Abbas bin Abdul-Muttalib was in charge. Many other posts were distriamong people of Quraish for establishing the pillars of a new democratic petite state with government offices and councils similar to those of today. Enlisted as follows are some of these posts. 1. Casting the lots for the idols was allocated to Bani Jumah. 2. Noting of offers and sacrifices, settlement of disputes and relevant is sues were to lie in the hands of Bani Sahm. 3.Consultation was to go to Bani Asad. 4. Organization of blood-money and fines was with Bani Tayim. 14 5. Bearing the topic banner was with Bani Omaiyah. 6. The milita ry institute, footmen and cavalry would be Bani Makhzums responsibility. 7. Bani Adi would function as foreign mediators. RULERSHIP IN PAN-ARABIA We have previously mentioned the Qahtanide and Adnanide emigrations, and division of Arabia between these two tribes. Those tribes dwelling near Heerah were subordinate to the Arabian king of Heerah, while those dwelling in the Syrian semi-desert were under domain of the Arabian Ghassanide king, a conformation of dependency that was in reality formal rather than actual.However, those living in the hinder deserts enjo yed full autonomy. These tribes in fact had heads chosen by the whole tribe which was a demi-government based on tribal solidarity and corporate interests in defence of land and straight-lacedty. Heads of tribes enjoyed dictatorial privileges similar to those of kings, and were rendered full obeisance and subordination in both war and peace. Rivalry among cousins for rulership, however, often cloud them to outdo one anoth er in entertaining guests, affecting generosity, apprehension and chivalry for the sole purpose of outranking their rivals, and gaining fame among people especially poets who were the official spokesmen at the time.Heads of tribes and masters had special claims to spoils of war such as the quarter of the spoils, whatsoever he chose for himself, or found on his way back or even the remaining indivisible spoils. THE POLITICAL SITUATION T he three Arab regions adjacent to foreigners suffered great weakness and inferiority. The people there were either masters or slaves, rulers or subordinates. Masters, especially the foreigners, had claim to every favour slaves had nothing but responsibilities to shoulder. In other words, arbitrary autocratic rulership brought about encroachment on the rights of subordinates, ignorance, oppression, iniquity, injustice and hardship, and turning them into people groping in darkness and ignorance, viz. fertile land which rendered its fruits to the rule rs and men of power to profusely dissipate on their pleasures and enjoyments, whims and desires, tyranny and aggression. The tribes living near these regions were fluctuating between Syria and Iraq, whereas those living inside Arabia were disunited and governed by tribal conflicts and racial and sacred disputes. They had neither a king to sustain their independence nor a adherent to prove advice from, or depend upon, in hardships. The rulers of Hijaz, however, were greatly esteemed and regard by the Arabs, and were considered as rulers and servants of the religious centre. Rulership of Hijaz was, in fact, a mixture of lay and official precedence as well as religious leadership.They ruled among the Arabs in the name of religious leadership and always monopolized the custodianship of the Holy Sanctuary and its neighbourhood. They looked after the interests of A l-Kabah visitors and were in charge of putting Abrahams ordinance into effect. They even had such offices and departme nts like those of the parliaments of today. However, they were too weak to carry the heavy burden, as this evidently came to light during the Abyssinian (Ethiopian) invasion. 15 RELIGIONS OF THE ARABS Most of the Arabs had complied with the call of Ishmael (Peace be upon him) , and professed the religion of his father Abraham (Peace be upon him) They had pietyped Allah, professed His Oneness a nd followed His religion a long time until they forgot part of what they had been reminded of.However, they still maintained such fundamental beliefs such as monotheism as well as various other aspects of Abrahams religion, until the time when a chief of Khuzaa, namely Amr bin Luhai, who was renowned for righteousness, charity, reverence and care for religion, and was granted unreserved love and obedience by his tribesmen, came back from a trip to Syria where he saw people worship idols, a phenomenon he approved of and believed it to be righteous since Syria was the locus of Messengers and S criptures, he brought with him an idol (Hubal) which he placed in the middle of Al-Kabah and summoned people to worship it. Readily enough, paganism spread all over Makkah and, thence, to Hijaz, people of Makkah being custodians of not only the Sacred House but the whole Haram as well. A great many idols, passenger car different names, were introduced into the area. An idol called Manat, for instance, was worshipped in a place known as Al-Mushallal near Qadid on the Red Sea. Another, Al-Lat in Taif, a third, Al-Uzza in the valley of Nakhlah, and so on and so forth. Polytheism prevailed and the number of idols increased everywhere in Hijaz.It was even mentioned that Amr bin Luhai, with the help of a jinn companion who told him that the idols of Noahs folk Wadd, Suwa, Yaguth, Yauk and Nasr were buried in Jeddah, dug them out and took them to Tihama. Upon pilgrimage time, the idols were distributed among the tribes to take back home. Every tribe, and house, had their own idols, and the Sacred House was also overcrowded with them. On the Prophets conquest of Makkah, 360 idols were found around Al-Kabah. He broke them down and had them removed and burned up. Polytheism and worship of idols became the most crowing feature of the religion of pre -Islam Arabs despite alleged profession of Abrahams religion. Traditions and ceremonies of the worship of their idols had been mostly created by Amr bin Luhai, and were deemed as good innovations rather than deviations from Abrahams religion.Some features of their worship of idols were Self-devotion to the idols, seeking refuge with them, acclamation of their names, calling for their help in hardship, and supplication to them for fulfillment of wishes, hope to the full that the idols (i. e. , non-Jew gods) would mediate with Allah for the fulfillment of peoples wishes. Performing pilgrimage to the idols, circumrotation round them, self-abasement and even prostrating themselves before them. Seeking favour of idols thr ough various kinds of sacrifices and immolations, which is mentioned in the Quranic verses And that which is sacrificed (slaughtered) on An -Nusub (stone-altars) 53 Allah also says Eat not (O believers) of that (meat) on which Allahs Name has not been marked (at the time of the slaughtering of the animal). 6121 Consecration of legitimate portions of food, drink, kine, and crops to idols. Surprisingly enough, portions were also consecrated to Allah Himself, but people often found reasons to transfer parts of Allahs portion to idols, but never did the opposite. To this effect, the Quranic verses go And they assign to Allah a share of the tilth and oxen which He has created, and they say This is for Allah according to their pretending, and this is for our (Allahs so-called) partners. But the share of their (Allahs so-called) partners, reaches not Allah, while the share of Allah reaches their (Allahs so-called) partners.Evil is the way they judge. 6136 16 Currying favours with these idols through votive offerings of crops and cattle, to which effect, the Quran goes And according to their pretending, they say that such and such cattle and crops are veto, and none should eat of them except those whom we allow. And (they say) there are cattle forbidden to be used for burden or any other work, and cattle on which (at slaughtering) the Name of Allah is not pronounced lying against Him (Allah). 6138 Dedication of certain animals (such as Bahira, Saiba, Wasila and Hami) to idols, which meant sparing such animals from useful work for the sake of these heathen gods.Bahira, as reported by the well-known historian, Ibn Ish, was daughter of Saiba which was a fe young-begetting(prenominal) person camel that gave birth to ten successive pistillate animals, but no male ones, was set free and forbidden to yoke, burden or being shorn off its wool, or milked (but for guests to drink from) and so was done to all her female offspring which were given the name Bahira, af ter having their ears slit. The Wasila was a female sheep which had ten successive female daughters in five pregnancies. Any new births from this Wasila were depute only for male people. The Hami was a male camel which produced ten progressive females, and was thus similarly forbidden. In mention of this, the Quranic verses go Allah has not instituted things like Bahira ( a she-camel whose milk was spared for the idols and nobody was allowed to milk it) or a Saiba (a she camel let exhaust for free pasture for their false gods, e. g. idols, etc. , and othing was allowed to be c arried on it), or a Wasila (a she-camel set free for idols because it has given birth to a she-camel at its first delivery and then again gives birth to a she-camel at its second delivery) or a Ham (a stallion-camel freed from work for their idols, after it had finished a number of copulations assigned for it, all these animals were liberated in honour of idols as practised by pagan Arabs in the pre Islamic period). But those who disbelieve, invent lies against Allah, and most of them have no understanding. 5103 Allah also says And they say What is in the bellies of such and such cattle (milk or foetus) is for our males alone, and forbidden to our females (girls and women), but if it is born dead, then all have shares therein. 6139 It has been authentically reported that such superstitions were first invented by Amr bin Luhai.The Arabs believed that such idols, or heathen gods, would bring them nearer to Allah, lead them to Him, and mediate with Him for their sake, to which effect, the Quran goes We worship them only that they may bring us near to Allah. 393, and And they worship besides Allah things that hurt them not, nor profit them, and they say These are our intercessors with Allah. 1018 Another divinatory tradition among the Arabs was casting of Azlam (i. e. featherless arrows which were of three kinds one showing yes, another no and a third was blank) which they used to d o in case of serious matters like travel, marriage and the like. If the lot showed yes, they would do, if no, they would delay for the next year.Other kinds of Azlam were cast for water, blood-money or showed from you, not from you, or Mulsaq (consociated). In cases of doubt in filiation they would resort to the idol of Hubal, with a hundred-came l gift, for the arrow caster. Only the arrows would then decide the sort of relationship. If the arrow showed (from you), then it was decided that the child belonged to the tribe if it showed (from others), he would then be regarded as an ally, but if (consociated) appeared, the person would retain his position but with no lineage or alliance contract. This was very much like maneuver and arrow-shafting whereby they used to divide the meat of the camels they slaughtered according to this tradition.Moreover, they used to have a deep conviction in the tidings of soothsayers, diviners and astrologers. A soothsayer used to traffic in the busin ess of foretelling future events and claim fellowship of private secrets and having jinn subordinates who would communicate the intelligence operation to him. Some soothsayers claimed that they could uncover the unknown by means of a granted power, while other diviners boasted they could divulge the secrets through a cause-and-effect-inductive process that would lead to detecting a stolen c ommodity, location of a theft, a stray animal, and the like. The astrologer belonged to a third kin who used to observe the stars and calculate their movements and orbits whereby he would foretell the future.Lending credence to this news constituted a clue to their conviction that attached special significance to the movements of particular stars with regard to rainfall. The belief in signs as betokening future events, was, of human body common among the Arabians. Some days and months and particular animals were regarded as ominous. They also believed that the mortal of a murdered person wo uld fly in the wilderness and would never rest at rest until revenge was 17 taken. Superstition was rampant. Should a deer or bird, when released, turn right then what they embarked on would be regarded auspicious, otherwise they would get pessimistic and withhold from pursuing it.People of pre -Islamic period, whilst believing in superstition, they still retained some of the Abrahamic traditions such as devotion to the Holy Sanctuary, circumambulation, observance of pilgrimage, the vigil on Arafah and offering sacrifices, all of these were observed fully despite some innovations that adulterated these holy rituals. Quraish, for example, out of arrogance, feeling of superiority to other tribes and pride in their custodianship of the Sacred House, would refrain from going to Arafah with the crowd, instead they would stop short at Muzdalifah. The Noble Quran rebuked and told them Then depart from the place whence all the people depart. 2199 Another heresy, deeply established in their social tradition, dictated that they would not eat dried yoghurt or cooked fat, nor would they enter a tent made of camel hair or seek shade unless in a house of adobe bricks, so long as they were committed to the intention of pilgrimage. They also, out of a deeply-rooted misconception, denied pilgrims, other than Makkans, access to the food they had brought when they wanted to make pilgrimage or lesser pilgrimage. They ordered pilgrims coming from outside Makkah to circumambulate Al-Kabah in Quraish uniform clothes, but if they could not afford them, men were to do so in a state of nudity, and women with only some piece of cloth to hide their groins. Allah says in this concern O Children of Adam Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of) the Kabah. 731If men or women were generous enough to go round Al-Kabah in their clothes, they had to discard them after circumambulation for good. When the Makkans were in a pilgrimage conse cration state, they would not enter their houses through the doors but through holes they used to dig in the back walls. They used to regard such behaviour as deeds of piety and god-fearing. This practice was prohibited by the Quran It is not Al-Birr (piety, righteousness, etc. ) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful. 2189 Such was the religious life in Arabia, polytheism, idolatry, and superstition.Judaism, Christianity, Magianism and Sabianism, however, could find their ways easily into Arabia. The migration of the Jews from Palestine to Arabia passed through two phases first, as a result of the pressure to which they were exposed, the destruction of the their temple, and taking most of them as captives to Babylon, at the hand of the King Bukhtanassar. In the year B. C. 587 some Jews left Palestine for Hijaz and settled in the northern areas whereof. The second phase started with the Roman occupation of Palestine under the leadership of Roman Buts in 70 A. D. This resulted in a tidal wave of Judaic migration into Hijaz, and Yathrib, Khaibar and Taima, in particular.Here, they made proselytes of several tribes, built forts and castles, and lived in villages. Judaism managed to play an important role in the pre -Islam political life. When Islam dawned on that land, there had already been several famous Jewish tribes Khabeer, Al-Musta liq, An-Nadeer, Quraizah and Qainuqa. In some versions, the Jewish tribes counted as many as twenty. Judaism was introduced into Yemen by someone called Asad Abi Karb. He had gone to fight in Yathrib and there he embraced Judaism and then went back taking with him two rabbis from Bani Quraizah to inculcate thpeople of Yemen in this new religion. Judaism found a fertile soil there to propagate and gain adherents.After his death, his son Yusuf Dhu Nawas rose to power, attacked the Chri stian community in Najran and ordered them to embrace Judaism. When they refused, he ordered that a pit of arouse be dug and all the Christians indiscriminately be dropped to burn therein. Estimates say that between 20-40 thousand Christians were killed in that human massacre. The Quran related part of that story in Al-Buruj (zodiacal signs) Chapter. Christianity had first made its appearance in Arabia following the compliance of the Abyssinian (Ethiopian) and Roman colonists into that country. The Abyssinian (Ethiopian) colonizatio n forces in league with Christian missions entered Yemen as a retaliatory reaction for the iniquities of Dhu Nawas, and started vehemently to propagate their faith ardently.They even built a church and called it Yemeni Al-Kabah with the aim of directing the Arab pilgrimage caravans towards Yemen, and then made an attempt to demolish the Sacred House in Makkah. Allah, the Almighty, however did punish them and made an example of them here and hereafter. A Christian missionary called Fimion, and known for his ascetic behaviour and working miracles, had likewise infiltrated into Najran. There he called people to Christianity, and by virtue of his honesty and truthful devotion, he managed to bow them to respond positively to his invitation and embrace Christianity. The principal tribes that embraced Christianity were Ghassan, Taghlib, Tai and some Himyarite kings as well as other tribes living on the borders of the Roman Empire. 18Magianism was also popular among the Arabs living in the neighbourhood of Persia, Iraq, Bahrain, Al-Ahsa and some areas on the Arabian Gulf coast. Some Yemenis are also reported to have professed Magianism during the Persian occupation. As for Sabianism, excavations in Iraq revealed that it had been popular amongst Kaldanian folks, the Syrians and Yemenis. With the advent of Judaism and Christianity, however, Sabianism began to give way to the new religions, although it retained some followers mixed or ad jacent to the Magians in Iraq and the Arabian Gulf. THE RELIGIOUS SITUATION Such was the religious life of the Arabians before the advent of Islam.The role that the religions prevalent played was so marginal, in fact it was next to nothing. The polytheists, who faked Abrahamism, were so far detached from its precepts, and totally oblivious of its infixed good manners. They plunged into disobedience and ungodliness, and developed certain peculiar religious superstitions that managed to leave a serious impact on the religious and socio -political life in the whole of Arabia. Judaism turned into abominable hypocrisy in league with hegemony. Rabbis turned into lords to the exclusion of the Lord. They got involved in the practice of dictatorial subjection of people and calling their subordinates to account for the least word or idea.Their sole engineer turned into acquisition of wealth and power even if it were at the hazard of losing their religion, or the emergence of atheism and di sbelief. Christianity likewise opened its doors wide to polytheism, and got too difficult to compre hend as a heavenly religion. As a religious practice, it developed a sort of peculiar medley of man and God. It exercised no bearing whatsoever on the souls of the Arabs who professed it simply because it was alien to their style of life and did not have the least relationship with their p