Q. & A. 711 to 1707 with solved Papers css 1971 to date

HOSTILITY OF QURAYSH AND ITS CAUSES
A few days later, with the help of his cousin Ali (Rad.A) the Holy Prophet (PBUH) invited his close family members to a banquet. After the meals, the Holy Prophet (PBUH) stood up and said, ”I have been given such a great religion which guarantees your success in this world and in the Hereafter. Who would help me in my mission?” There was a deep silence. Then little Ali (Rad.A) stood up and said, ”Though my eyes are sore, my legs are thin, and I am the youngest of all present here, yet I will stand by you, O Messenger of Allah.” Hearing the reply by a boy often years, the chiefs of Quraysh laughed, but later the history proved contrary.
By this time the number of Muslims reached forty. One day the Holy Prophet (PBUH) went to the Ka’bah in a!-Masjid al-Haram and declared the ”Shahadah” (”Ash-hadu al-la-ilaha illallahu wa ashhadu anna Muhammadan ’abduhu wa rasuluh”: I bear witness there is no god but Allah, and I bear witness that Muhammad is His servant and Apostle). This was considered the greatest insult to the Ka’bah and the customs of the Quraysh. A big tumult resulted and the non believers started to assault the Holy Prophet (PBUH). Harith bin Abi Hala. a Muslim, came out of his house to save the Holy Prophet (PBUH) but was martyred. This was the first martyrdom in the history of Islam. But the Holy Prophet (PBUH) and his few followers continued their mission and openly declared that the idols could do them neither any good nor harm. He enjoined upon them to do good to one another and forbade them from the evil ways. His teachings were a death blow to the old customs and their wrong ways of life and were taken by the Quraysh as an insult t&4heir so-called religion and the ways of their fore-fathers. The early success of the Holy Prophet (PBUH) was an eyesore to the Quraysh, therefore they left no stone unturned to discourage the new converts and to put
Syed Asad Gilani, Methodology of Prophet Muhammad’s (PBUH) Islamic Revolution, P. 124

70 Political and Cultural History of Islam

leave their homes and migrate to a foreign country for the cause of Islam. They had to face changed circumstances, new environment and had to live with strangers. They found the required courage and became aware of their identity as a separate ideological group. Facing similar hardships, the> learnt to unite and came to know the blessings of unity. They found an opportunity to present Islam to foreign non-Arabs. Instead of idolaters, they gave the call of Islam to Christians who had the Book. They had the privilege of carrying Islam from Makkah to Ethiopia, and they also learnt to surmount hitherto unknown difficulties. The cal! for Islam had thus crossed the national frontier and entered the domain of a foreign country. It received an international colouring. One of the ad\antages of this first migration was that Muslims adjusted with and understood the Christians away from the idol-worshippers of Makkah and their atrocities.
The Quraysh of Makkah followed the Muslims and requested the king of Ethiopia for their repatriation levelling false allegation against them. The king who was kind and wise ruler gave the Muslims an opportunity of defence and debate. As a result, the delegation of the non-believers of Makkah was openly humiliated and was sent back defeated in their attempt. They could not avail the influence of the courtiers of the king whom they had bribed. Muslims scored a moral victor} and were granted protection by a righteous Christian monarch. They were encouraged and assured that their preaching would be sympathetically heard. As they were able present Islam in the court, the king was moved and attested the truth and offered royal patronage.
The refuged Muslims came to know that presenting Islam openly and fearlessly was in their interest arid also fulfilled the demands of their movement. They also understood that their propagation of Islam carried more weight if they presented it fearlessly without paying heed to the prevalent belief in Christianity. The Christians listened carefully and reacted sympathetically.
. The Holy Prophet selected Ethopia for the fust migration of Muslims. The population was Christian having a Divine Book. They were nearest to the Muslims in their belief regarding God, Prophethood and the hereafter. They were also kind and God fearing as compared with Jews of that period. They displayed signs of good Christian teachings. The preaching of Hazrat Isa (Jesus Christ) had created fear of God, kindness and hospitality in them. It was due to
From Call to Second Pledge of Uqbah 71
these reasons that the Holy Prophet selected Ethopia for the inflation of Muslims. At that time it was the most suitable place for irpose. The Muslims could no longer tolerate the atrocities at h. The Holy Prophet ordered them.
”It is better for you to migrate to Ethopia. There is a king ules with justice and kindness. It is a land of peace and ess. You must stay there until Allah relieves your distress.”
Accordingly, the Muslims migrated towards Ethopia twice in

* of peace and security. As a result only few Muslims were left ihe Holy Prophet at Makkah. Those who migrated on the tions of the Holy Prophet were promised best reward by their Selection of Ethopia for migration was a clear proof of the ’rophet’s wisdom and strategy. It strengthened the faith of the ns and brought them many laurels. It was the 5th year of ;thood.

In the 14th year of Prophethood Muslims of Makkah ted Medina on the invitation of and security offered by the
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