THE FIRST ‘AQABAH PLEDGE
We have already spoken about six Madinese who embraced Islam in the pilgrimage
season in the eleventh year of Prophethood. They promised to communicate
the Message of Islam to their townsfolk.
The following year, on the occasion of the pilgrimage, there came a group
of twelve disciples ready to acknowledge Muhammad as their Prophet. The
group of men comprised five of the six who had met the Prophet (Peace
be upon him) the year before, the sixth who stayed away was Jabir bin
‘Abdullah bin Reyab, the other seven were:
- Mu‘adh bin Al-Harith, Ibn ‘Afra, from Khazraj.
- Dhakwan bin ‘Abd Al-Qais, from Khazraj.
- ‘Ubadah bin As-Samit, from Khazraj.
- Yazeed bin Tha‘labah, from Khazraj.
- ‘Al-‘Abbas bin ‘Ubadah bin Nadalah, from Khazraj.
- Abul Haitham bin At-Taihan, from Aws.
- ‘Uwaim bin Sa‘idah, from Aws.
They avowed their faith in Muhammad (Peace be upon him) as a Prophet
and swore: “We will not worship any one but one Allah; we will not steal;
neither will we commit adultery, nor kill our children; we will not utter
slander, intentionally forging falsehood and we will not disobey you in
any just matter.” When they had taken the pledge, Muhammad (Peace be upon
him) said: “He who carries it out, Allâh will reward him; and who neglects
anything and is afflicted in this world, it may prove redemption for him
in the Hereafter; and if the sin remains hidden from the eyes of the men
and no grief comes to him, then his affair is with Allâh. He may forgive
him or He may not.”
After the Pledge (in the form of an oath had been taken) the Prophet
(Peace be upon him) sent to Yathrib (Madinah) Mus‘ab bin ‘Umair Al-‘Abdari,
(May Allah be pleased with him) the first Muslim ‘ambassador’ to teach
the people there the doctrines of Islam, give them practical guidance
and make attempts at propagating the Islam among those who still professed
polytheism. As‘ad bin Zurarah hosted him in Madinah. So prepared was the
ground, and so zealous the propagation that the Islam spread rapidly from
house to house and from tribe to tribe. There were various cheerful and
promising aspects of success that characterized Mus‘ab’s task. One day
Mus‘ab and As‘ad were on their way to the habitations of Bani ‘Abd Al-Ashhal
and Bani Zafar, when they went into the premises of the latter clan. There
they sat near a well conversing with some new converts. Sa‘d bin Mu‘adh
and Usaid bin Hudair, chiefs of the two clans heard of this meeting, so
Usaid approached the Muslims armed with his lance while the other Sa‘d
excused himself on grounds that As‘ad was his maternal cousin. Usaid came
closer cursing and swearing and accused the two men of befooling people
weak of heart, and ordered that they stop it altogether. Mus‘ab calmly
invited him to sit saying, “If you are pleased with our talk, you can
accept it; should you hold it in abhorrence, you could freely immunize
yourself against what you hate.” “That’s fair,” said Usaid, pierced his
lance in the sand, listened to Mus‘ab and then heard some verses of the
Noble Qur’ân. His face bespoke satisfaction and pleasure before uttering
any words of approval. He asked the two men about the procedures pertinent
to embracing Islam. They asked him to observe washing, purge his garment,
bear witness to the Truth and then perform two Rak‘a. He responded
and did exactly what he was asked to do, and then said there was a man
(Sa‘d bin Mu‘adh) whose people would never hang back if he followed the
Islam. He then left to see Sa‘d and his people. Sa‘d could immediately
understand that Usaid had changed. To a question posed by Sa‘d, Usaid
said that two men were ready to comply with whatever orders they received.
He then managed a certain situation that provided the two men with a chance
to talk with Sa‘d privately. The previous scene with Usaid recurred and
Sa‘d embraced Islam, and directly turned to his people swearing that he
would never talk with them until they had believed in Allâh, and in His
Messenger. Hardly did the evening of that day arrive when all the men
and women of that sept of Arabians embraced Islam with the exception of
one, Al-Usairim, who hung back until the Day of Uhud. On that day he embraced
Islam and fought the polytheists but was eventually killed before observing
any prostration in the way of prayer. The Prophet (Peace be upon him)
commented saying: “He has done a little but his reward is great.”
Mus‘ab stayed in Madinah carrying out his mission diligently and successfully
until all the houses of Al-Ansar (the future Helpers) had Muslims
elements, men and women. One family only stood obdurate to the Islamic
Da‘wah (Call). They were under the influence of the poet Qais bin
Al-Aslat, who managed to hold them at bay and screen off the Call of Islam
from their ears until the year 5 A.H.
Shortly before the approach of the following pilgrimage season, i.e.
the thirteenth year of Prophethood, Mus‘ab bin ‘Umair returned to Makkah
carrying to the Prophet (Peace be upon him) glad tidings about the new
fertile soil ofIslam in Madinah, and its environment rich in the prospects
of good, and the power and immunity that that city was bound to provide
to the cause of Islam.
The next year, thirteenth of Prophethood, June 622 A.D., during the pilgrimage
season, over seventy converts from Madinah came in the trail of their
polytheist people to perform the rituals of pilgrimage in Makkah. The
oft-repeated question amongst them was “Isn’t it high time we protect
Muhammad instead of leaving him forsaken, deserted and stumbling in the
hillocks of Makkah?”
Shortly after arrival, they conducted clandestine contacts with the Prophet
(Peace be upon him) and agreed to meet him secretly at night in mid Tashreeq
Days (the 11th, 12th and 13th days of Dhul Hijja) in a hillock at
Al-‘Aqabah, the last year’s meeting place.
One of the leaders of the Ansâr (Helpers), Ka‘b bin Malik Al-Ansari
(May Allah be pleased with him), gave an account of the historic meeting
which changed the whole course of the struggle between Islam and paganism,
We set out for pilgrimage and struck a rendezvous in mid Tashreeq
Days. We were accompanied by a celebrity and a notable of ours
called ‘Abdullah bin ‘Amr bin Haram, who was still a polytheist. We disclosed
to him our intention of meeting Muhammad (Peace be upon him) and exhorted
him to join our ranks and give up polytheism lest he should serve as wood
for Hell in the Hereafter. He promptly embraced Islam and witnessed the
serious meeting at Al-‘Aqabah.
That very night we slept with our people in our camps. After a third
of the night had elapsed, we began to leave stealthily and met in a hillock
nearby. We were seventy three men and two women Nusaibah bint Ka‘b from
the Najjars and Asma’ bint ‘Amr from Bani Salamah. We waited for the Messenger
of Allâh (Peace be upon him) until he came in the company of his uncle
Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured
us not to draw his nephew away from the protection of his own kindred
unless we were fully prepared to defend him even at the risk of our lives.
He was the first to speak:
“O you people of the Khazraj — the Arabs used to call the Ansâr
(Helpers) Khazraj, whether from Khazraj or Aws — you all know the position
that Muhammad holds among us. We have protected him from our people as
much as we could. He is honoured and respected among his people. He refuses
to join any party except you. So if you think you can carry out what you
promise while inviting him to your town, and if you can defend him against
the enemies, then assume the burden that you have taken. But if you are
going to surrender him and betray him after having taken him away with
you, you had better leave him now because he is respected and well defended
in his own place.”
Ka‘b replied: “We have heard your words, and now O Messenger of Allâh,
it is for you to speak and take from us any pledge that you want regarding
your Lord and yourself.”
It was a definite stance showing full determination, courage and deep
faith to shoulder the daunting responsibility and bear its serious consequences.
The Messenger of Allâh then preached the Faith, and the pledge was taken.
Al-Imam Ahmad, on the authority of Jabir, gave the following details:
The Ansâr (Helpers) asked the Messenger of Allâh about the principles
over which they would take a pledge. The Prophet answered:
- To listen and obey in all sets of circumstances.
- To spend in plenty as well as in scarcity.
- To enjoin good and forbid evil.
- In Allâh’s service, you will fear the censure of none.
- To defend me in case I seek your help, and debar me from anything
you debar yourself, your spouses and children from. And if you observe
those precepts, Paradise is in store for you.
In another version narrated by Ka‘b, he said:
The Prophet (Peace be upon him) began to speak, recited some Qur’ânic
verses, called people unto Allâh, exhorted them to enter the fold of Islam
and concluded saying: “I give you my pledge that you debar me from whatever
you debar your women and children from.” Here Al-Bara’ bin Ma‘rur, caught
him by hand, and said: “Oh yes, we swear by Allâh, Who sent you as a Prophet
in Truth, that we will debar you from whatever we debar our women from.
Have confidence in us, O Messenger of Allâh. By Allâh, we are genuine
fighters and quite reliable in war, it is a trait passed down to us from
Then ‘Abul Haitham At-Taihan interrupted and said: “O Prophet of Allâh!
Between us and the Jews, there are agreements which we would then sever.
If Allâh grants you power and victory, should we expect that you would
not leave us, and join the ranks of your people (meaning Quraish)?” The
Prophet (Peace be upon him) smiled and replied:
“Nay, it would never be; your blood will be my blood. In life
and death I will be with you and you with me. I will fight whom
you fight and I will make peace with those with whom you make peace.”
After the negotiations concerning the conditions of allegiance had ended,
and all of the audience were unanimously agreed to ratify it, two men
of the early generation of converts who had embraced Islam in the eleventh
and twelfth years rose to their feet to apprise the others of the serious
step they were about to take so that they could give their pledge fully
aware of the whole affair and consequently be ready for the sacrifice
they were expected to make. Al ‘Abbas bin Ubada bin Nadlah, in this context,
remarked: “O you people of Khazraj! Do you know the significance of the
pact that you are entering into with this man? You are in fact avowing
that you will fight against all and sundry. If you fear that your property
will be at stake or the lives of your nobles will be endangered, then
leave him now, because if you do this after the pledge, it will be degrading
for you both in this world and the world to come. But if you think that
you can carry out what you are called upon to do in spite of the loss
of precious lives and property, then undertake this heavy responsibility,
and I swear by Allâh, that herein lies the good of this world and that
of the next.”
They replied, “We have already considered the loss of property and the
murder of our notables, yet we pay him allegiance. But what is our reward
if we observe all the items of this pact?” The Prophet replied: “Paradise
is in store for you.” Then they asked him to stretch out his hand, and
they all stretched out their hands and took the pledge. Only at that time
did As‘ad bin Zurarah come to realize the people’s readiness for sacrifice
in the cause of Allâh.
On the authority of Jabir, who said: “When we started to pay allegiance
to the Prophet (Peace be upon him) , As‘ad bin Zurarah stood up and gave
the following short address: “Take it easy people of Yathrib! We have
not covered that long distance except because we have had deep belief
that he (Muhammad (Peace be upon him) ) is the Messenger of Allâh. We
are already convinced that following him entails departure from the pagan
Arabs even if it were at the risk of our life. Should you preserve in
this course, holdfast to it, and your great reward is placed in the Hand
of Allâh, but if you are caught in fear, I admonish you to give it up
just now, and then you would be more excusable by Allâh.”
With respect to the two women, the pledge was taken orally for the Prophet
(Peace be upon him) had never shaken hands with a strange lady.
The Prophet (Peace be upon him) then asked the group to appoint twelve
deputies to preach Islam to their people in Madinah, to shoulder the responsibility
of implementing the articles of this pledge and to guide the respective
men of their own tribes in matters relating to the propagation of Islam.
The deputies elected were nine from Al-Khazraj: As‘ad bin Zurarah bin
‘Ads, Sa‘d bin Ar-Rabi‘ bin ‘Amr, ‘Abdullah bin Rawahah bin Tha‘labah,
Rafi‘ bin Malik bin Al-‘Ajlan, Al-Bara’ bin Ma‘rur bin Sakhr, ‘Abdullah
bin ‘Amr bin Haram, ‘Ubadah bin As-Samit bin Qais, Sa‘d bin ‘Ubadah bin
Dulaim and Al-Mundhir bin ‘Amr bin Khunais. Three others were from Al-Aws:
Usaid bin Hudair bin Sammak, Sa‘d bin Khaithamah bin Al-Harith and Rifa‘a
bin ‘Abdul Mundhir bin Zubair. Once again, those twelvemen were sworn
to act as surety over the affairs of their people just as the Christ’s
disciples did, and the Prophet would act as surety over his people, meaning
all the Muslims.
Somehow or other, the news of these secret desert meetings with the Madinese
leaked out. The Prophet immediately knew that it was a certain pudgy ugly
devil, inhabited in Al-‘Aqabah, who discovered their meeting, and he threatened
to settle his account with him as soon as possible.
On hearing this, Al-‘Abbas bin Nadlah said “By Allâh, Who has sent you
in Truth, we are powerful enough to put the people of Mina (the Quraishites)
to our swords tomorrow, if you desire.” The Prophet (Peace be upon him)
said “We have not been commanded to follow that course. Now, back to your
camps.” They went back to sleep till morning.
No sooner did Quraish hear of this treaty than a kind of trouble-provoking
tumult began to mushroom in all directions. They realized quite fully
that an allegiance of this sort is bound to produce far-reaching ramifications
of direct impact on their lives and wealth. The following day, a large
delegation comprising the leaders and arch-criminals of Makkah set out
for the camp of the Madinese to protest severely against the treaty. They
addressed the Madinese: “O people of Khazraj, it transpired to us that
you have come here to conclude a treaty with this man (Muhammad) and evacuate
him out of Makkah. By Allâh, we do really hold in abhorrence any sort
of fight between you and us.”
The Madinese polytheists having known nothing about the secretly taken
pledge, began to swear by Allâh and answered in good faith that there
was no truth in the report. ‘Abdullah bin Ubai bin Salul, a Madinese polytheist,
refuted their allegations denouncing them as null and void, claiming that
his people would never initiate anything unless he gave them clear orders.
The Madinese Muslims, however, remained silent neither negating nor confirming.
The Quraishite leaders seemed to be almost convinced by the arguments
presented by the polytheists, and went back home frustrated. However,
they did not fully acquiesce in the words they heard. They began to scrutinize
the smallest details, and trace the minutest news till it was established
beyond a shadow of doubt that the pact did take place, but that was after
the Madinese pilgrims had left Makkah. In a fit of rage, they pursued
the pilgrims but did not succeed in catching hold of anyone except Sa‘d
bin ‘Ubadah. They subjected him to unspeakable tortures, but he was later
rescued by Al-Mut‘im bin ‘Adi and Harith bin Harb bin Omaiya with whom
he had trade relations.
That is the story of the Second ‘Aqabah Pledge, later known as the Great
‘Aqabah Pledge, effected in an atmosphere of love, allegiance and mutual
support between Madinese believers and weak Makkan Muslims. This new spirit
of affection, rapport and cooperation could never be attributable to a
fleeing whim, on the contrary, it totally derived from an already deeply-established
approach, viz. Belief in Allâh, His Messenger and His Book. It was a Belief
so rooted in the selves that it managed to stand immune to all powers
of injustice and aggression, and could be translated into miracles in
the practical aspects of action and ideology pursuit. That sort of Belief
was the real instrument for the Muslims to record in the annals of history
unprecedented breakthroughs. We are also sure that the future will always
remain wanting as regards those great achievements carried out by those