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Ar-Raheeq Al-Makhtum (The Sealed Nectar) By Saifur Rah human beings al-Mubarakpuri CONTENTS Location and temper of Arab Tribes Location of the Arabs Arab Tribes Rulership and Princeship among the Arabs Rulership in Ye manpower Rulership in Heerah Rulership in Geographical Syria Rulership in Hijaz T he Reasons of this war feed been illustrated in three versions Rulership in Pan-Arabia The g everyplacenmental situation Religions of the Arabs The Religious situation Aspects of Pre-Islamic Arabian Society Social demeanor of the Arabs The Economic Situation The Lineage and Family of Muhammad (Peace be upon him)The prophetic Family Muhammads p atomic number 18ntage and Forty familys prior prophesierhood His Birth B abyhood B ack to his wild M different To His compassionate Grandfather Bahira, the Monk The Sacrilegious wars Al-Fudoul confederacy Muhammads Early Job His Marriage to Khadijah Rebuilding Al-Kabah and the Arbitration Issue A Rapid Review of Muhammads Biography in the le ad commissioning of the illusionisthood In the Shade of the Message and Prophethood In the Cave of Hira Gabriel brings down the divine revelation rift of Revelation Once more, Gabriel brings everyahs RevelationS ome details pertinent to the successive stages of Revelation Pro involveing Allah, the All-High and the Im c inclose(a) Constituents Phases and stages of the c sole(prenominal) The initiatory Stage Strife in the path of the C every(prenominal) Three years of Secret Call The Early Converts As-Salat (the Prayer) T he Quraishites learn more or less(predicate) the Call The flash Phase, Open discourse low Revelation regarding the Preaching Calling the Closest Kins mountain On come on As -Safa Sh step forwarding the Truth and the Polytheists Re turn of horizontaltsion An Advisory Council to debar Pilgrims from Muhammads Call Attempts made to check the Onward March of Islam Persecutions The domicile of Al-Arqum The runner Migration to Abyssinia (Ethiopia) Quraishs Ma chination once against the Emigrants Once more Quraish approaches Abu Talib The Tyrants Decision to kill the Prophet (Peace be upon him) The Conversion of actzah salt by Abdul-Muttalib The Conversion of Umar stash a mien Al-Khattab Q uraishs hot example 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 Aggression The Final Phase of the Diplomacy of Negotiation The yr of Grief Abu Talibs DeathK hadijah passes a management to the Mercy of Allah H is Marriage to Saw sprint (May be please with her) in Shawwal, the 10th year of Prophethood Factors inspiring patience and perserverance The tercet Phase Calling unto Is lam beyond Makkah Islam cosmos introduced to Arabian Tribes and Individuals wish 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 Muslim Envoy in Madinah T he Second Aqabah Pledge The Vanguard of Migration (in the Cause of Allah) In An-Nadwah (Council) menageThe Parliament 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 construct A Charter of Islamic Alliance A Cooperation and Non-Aggression P act with the Jews The Prophet on the battlefield Pre-Badr electric charges and aggressions The Battle of Badr The First Decisive Battle in the History of Islam Reason of the Battle Some Significant Instances of allegiance Reaction in Makkah Madinah receives the intelligence activity of Victory The Battle of Badr in its Quranic consideration The Military Activities mingled with Badr and UhudAl-Kudr Invasion 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 lay in Al-Ashraf, killed 3 The Invasion of Buhran Z serve put in Harithah leads a Compaign on the Trade R bug outes of Quraish The Battle of Uhud A consultation Assembly for a Defence Plan Dividing the Islamic Army into phalanxes and sledding to the Battlefield Para ding the Army P assing the Night surrounded by Uhud and Madinah The Rebellion of Abdullah salt away Ubai and his Followers The Remainder of the Islamic Army argon on the Move to UhudThe Defence Plan The Messenger of Allah (Peace b e upon him) implants the Spirit of Bra precise among his Armed Forces Recruitment of the Makkan Army Political Manoeuvres of Quraish T he effort of Quraishite women at waging the Zeal of Men T he Combat A ssassination of Asadullah (the Lion of Allah) Hamzah lay in Abdul Muttalib Bringing the Situation at a lower place Control From his marry womans lap to Sword -fights and Sorrows The Contri nonwithstandingion of the Archers squad to the Battle. The Archerss Fatal Mis fix The nearly Awkward Hour in the Messengers Life Multila tion of the Martyrs Burial of the Martyrs Hamra Al-Asad InvasionT he Observations of the Noble Quran on the Battle of Uhud L essons and Moralities Military Platoons and Missions among the Battle of Uhud and the Battle of the Confederates Abi Salamah Mission An Errand led by Abdullah stack away Unais The Event of Ar-Raji The Tragedy of Mauna roughlyly 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 incursive Banu Quraiza Military Activities continued Bani Lihyan Invasion E xpeditions and Delegations continued Bani Al-Mustaliq (Muraisi) Ghazwah Shaban 6 Hijri The treacherous Role of the HypocritesP rior to the Bani Al-Mustaliq Ghazwah T he wicked Role they contend in the Course of the Ghazwah of Bani Al-Mustaliq The S droper Affair Delegations and Expeditions following Al-Muraisi Ghazwah Al-Hudaibiyah Treaty (Dhul Qudah 6 A. H. ) Al-Hudaibiya Treaty Socio Political fork up-to do e with The Second Stage A N ew Phase of Islamic Action T he Prophets Plans to permeate the Message of Islam to beyond Arabia A perpetration to Abyssinia (Ethiopia) L etter to the Vicegerent of Egypt, called Muqawqas A Letter to chosroes, Emperor of Persia The Envoy to Caesar, King of capital of Italy 4 A Letter to Mundhir hive away Sawa, G everywherenor of BahrainA Letter to Haudha bin Ali, G everyplacenor of Yamama A Letter to Harith bin Abi Shamir Al-Ghassani, King of Damascus A Letter to the King of Oman, Jaifer, and his B opposite Abd Al-Ja footingi 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 Distribution of Spoils Sporadic Invasions The Expedition called Dhat-ur-Riqa (in the year 7 A. H. ) T he Compensatory Umrah (Lesser Pilgrimage) The Battle of Mutah Dhat As-Salasil Compaign Khadrah Campaign T he Conquest of Makkah Pre-conquest EventsP reparat ions for the Attach on Makkah, and the Prophets Attempt at imposing a News black-out The Third Stage Hunain Ghazwah The confrontations 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) leaves 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 Distribution 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 divergence for Madinah M issions and Platoons after(prenominal)wards the Conquest T he Platoons The Invasion of Tabuk in Rajab, in the year 9 A. H. The chthonic finesse Reasons G eneral News about the snarleds and Ghassanide Preparations for struggle 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 People Who lagged BehindThe Invasion of Tabuk and its Far-Reaching Ramifications The Quranic Verses Relating to this Invasion Some Important Events that have that Year Abu Bakr performs the Pilgrimage A Meditation on the Ghazawat People take in the Religion of Allah in Large Crowds T he Delegations The Success and Impact of the Call The Farewell Pilgrimage 5 The nett Expeditions The Journey to Allah, the gilded Symptoms of Farewell T he Start of the Disease T he Last Week F ive days in the lead death F our days before his death A Day or ii prior to Death A Day before his Death The Last day Alive T he Prophet (Peace be upon him) breathes his LastThe companions consult everywhere the Prophets Death Umars Attitude Abu Bakrs Attitude B urial and F arewell Preparations to his Honourable Body The prefigurative manseh senior The Prophet (Peace be upon him), Attributes and Manners Beauty of creation The saint of Soul and Nobility 6 Location and Nature of Arab Tribes Beyond a shadow of doubt, the biography of Prophet Muhammad (Peace be upon him) manifestedly represents an exhaustive embodiment of the process pure Divine Message that he communicated in order to deliver the military personnel race from the swamp of darkness and polytheism to the paradise of light and mo nonheism.An image, au and consequentlytic as well as comprehensive, of this Message is therefore besides attainable by shell outful study and pro gear up analysis of few(prenominal)(prenominal) backgrounds and issues of such a biography. In view of this, a wholly chapter is here introduced about the record and development of Arab kinfolks prior to Islam as well as the circumstantial environment that enwrapped the Prophets mission. LOCATION OF THE AR ABS L inguistically, the word Arab instrument deserts and waste barren wreak well-nigh piddleless and treeless.Ever since the filter of history, the Arabian Peninsula and its throng have been called as such. The Arabian Peninsula is enclosed in the west by the Red Sea and Sinai, in the eastern by the Arabian Gulf, in the south by the Arabian Sea, which is an extension of the Indian Ocean, and in the north by old Syria and part of Iraq. The empyrean is estimated surrounded by a million and a million and a quarter satisfying miles. Thanks to its geographical prepare, the peninsula has everlastingly maintained dandy importance..Considering its internal setting, it is by and large deserts and sandy places, which has rendered it inaccessible to foreigners and invaders, and allowed its plenty complete liberty and liberty with the ages, despite the presence of twain neighbouring cor queen mole rat empires. Its external setting, on the other hand, ca apply it to be the ce ntre of the old world and provided it with sea and land links with about nations at the sequence. Thanks to this strategic puzzle the Arabian Peninsula had become the centre for trade, culture, religion and art. ARAB TRIBESArab kinfolks have been divided jibe to logical argument into three groups Perishing Arabs The ancient Arabs, of whose history brusk is know, and of whom were Ad, Thamud, Tasam, Jadis, Emlaq, and others. Pure Arabs Who originated from the progeny of Ya draw bin Yashjub bin Qahtan. They were also called Qahtanian Arabs. Arabized Arabs Who originated from the progeny of pariah. They were also called Adnanian Arabs. The pure Arabs the mess of Qahtan originally lived in Yemen and comprised m either peoples, two of which were very far-famed 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, Siamese, Mudhhij, kind of, Lakhm, Judham, Azd, Aws, Khazraj and the descendan ts of Jafna the pooves of old Syria. Kahlan septs emigrated from Yemen to dwell in the different parts of the Arabian Peninsula prior to the abundant alluvial sediment (Sail Al-Arim of Marib Dam), due to the failure of trade to a lower place the papistical pressure and bailiwick on both sea and land trade routes following Roman occupation of Egypt and Syria. Naturally sufficient, the competition between Kahlan and Himyar led to the evacuation of the starting prison term and the resolving of the endorse in Yemen.THE EMIGRATING SEPTS OF KAHLAN endure BE INTO FOUR GROUPS 1 . Azd Who, under the leadership of Imran bin Amr Muzaiqba, wandered in Yemen, sent pi wholenessers and finally headed northwards. Details of their emigration can be summed up as follows 7 2. Thalabah bin Amr left his state Al-Azd for Hijaz and dwelt between Thalabiyah and Dhi Qar. When he gained strength, he headed for Madinah where he stayed. Of his seed are Aws and Khazraj, sons of Haritha bin Thalaba h. 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 colonized in Makkah laterwards having driven away its people, the tribe of Jurhum. Imran bin Amr and his folks went to Oman where they ceremonious the tribe of Azd whose children inhabited Tihama and were cognize as Azd-of-Shanua. Jafna bin Amr and his family, headed for Syria where he settled and initiated the acres of Ghassan who was so named after a spring of urine, in Hijaz, where they s top 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 also emigrated northwards to settle by the so- called Aja and Salma Mountains which were thereof named as Tai Mountain s. 4. Kinda Who dwelt in Bahrain but were expelled to Hadramout and Najd where they instituted a tycoonful g everyplacenment but non for long , for the whole tribe soon faded away. another(prenominal) tribe of Himyar, known as Qudaa, also left Yemen and dwelt in Samawa semidesert on the borders of Iraq. The Arabized Arabs go back in ancestry to their wide grandfather Abraham (Peace be upon him) from a townspeople called Ar close Kufa on the west bank of the Euphrates in Iraq.Excavations brought to light great details of the town, Abrahams family, and the habitual religions and social circumstances. It is known that Abrahaml (Peace be upon him) eft Ar for Harran and then for paradise, which he made headquarters for his Message. He wandered all everywhere the country. When he went to E gypt, the Pharaoh tried to do corruptive to his wife Sarah, but Allah saved her and the Pharaohs wicked scheme recoiled on him. He thus came to realize her strong attachment to Allah, and, in reference of her for weddedess, the Pharaoh rendered his little girl Hagar at Sarahs service, but Sarah gave Hagar to Abraham as a wife.Abraham returned to Palestine where Hagar gave lineage to cas taway. Sarah became so jealous of Hagar that she forced Abraham to send Hagar and her baby away to a plantless vale on a small hill in Hijaz, by the spiritual House, exposed to the wearing of floods coming right and left. He chose for them a place under a lofty tree above Zamzam near the upper side of the Mosque in Makkah where neither people nor water was available, and went back to Pale stine leaving with his wife and baby a whip case with some dates and a pot of water.Not before long, they ran out of both provender and water, but thanks to Allahs favour water gushed forrad to sustain them for some age. The whole 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 hypothecate to have lived in the valleys around Makkah. It is menti geniusd in the Sahih Al-Bukhari that this tribe came to Makkah before Ishmael was a early man dapple they had passed through that valley lon g before this so fart. Abraham utilize to go to Makkah every now and then to see his wife and son.The number of these journeys is still unknown, but authentic historic resources spoke of quartet champion(a)s. Allah, the Sublime, stated in the Noble Quran that He had Abraham see, in his vision, that he slaughtered his son Ishmael, and therefore Abraham stood up to fulfill His Order whence, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering) and We called out to him O Abraham You have fulfilled the dream (vision) VerilyThus do we reward the Muhsinun (good-doers, who perform good deeds wholly for Allahs sake solely, without any prepare come to or to gain praise 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 leave (i. e. a ram) 37103-107 8 It is menti unmatched and only(a)d in t he Genesis that Ishmael was thirteen years older than his brother Ishaq. The sequence of the story of the sacrifice of Ishmael shows that it really happened before Ishaqs birth, and that Allahs Promise to dedicate Abraham another son, Ishaq, came a fter narration of the whole story.This story spoke of one journey at least before Ishmael became a young man. Al-Bukhari, on the authorisation of Ibn Abbas, report the other three journeys a sum-up 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 recall him at home. He asked Ishmaels wife about her maintain and how they were doing.She complained of p everyplacety, so he asked her to tell Ishmael to change his doorstep. Ishmael silent the message, divorced his wife and got married to the daughter of Mudad bin Amr, of import of the tribe of Jurhum. Once more, Abraham came to see his son, but again didnt find him at home. He asked his new wife the comparable previous question, to which she thanked Allah. Abraham asked her to tell Ishmael to keep his doorstep (i. e. to keep her as wife) and went back to Palestine. A one-third time, Abraham came to Makkah to find Ishmael sharpening an arrow under a lofty tree near Zamzam.The meeting, after a very long journey of separation, was very touching for a father so affectionate and a so dutiful and righteous 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 pilgrimage 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 inhabitin g Makkah and trading between Yemen, geographical Syria and Egypt.Later on, these tribes parcel out all everywhere, and even outside, the peninsula. All their tidings went into oblivion pull up for the descendants of Nabet and Qidar. The Nabeteans sons of Nabet established a halcyon civilization in the north of Hijaz, they instituted a powerful presidential term which spread out its domain over all neighbouring tribes, and made Petra their capital. Nobody dared contest their authority until the Romans came and managed to eliminate their tycoondom. After extensive research and pains victorious investigation, Mr.Sulaiman An-Nadwi came to the cobblers last that the Ghassanide kings, along with the Aws and Khazraj were not exchangeablely to be Qahtanians but quite a 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 xx-first grandfat her in the series of the Prophetic ancestry. It was tell that whenever Prophet Muhammad Oai Caaa Uaia ? Oaa spoke of his ancestry he would stop at Adnan and word Genealogists tell lies and did not go farther than him.A group of scholars, however, favoured the probability of sack beyond Adnan attaching no significance to the aforementioned Prophetic Hadith. They went on to say that there were exactly forty fathers between Adnan and Abraham (Peace be upon them). Nizar, Maads only son , had quadruplet sons who branched out into four great tribes Eyad, Anmar, Rabia and Mudar. These last two sub-branched into several(prenominal) septs. Rabia fathered Asad, Anazah, Abdul Qais, and Wails two sons (Bakr and Taghlib), Hanifa and numerous others. Mudar tribes branched out into two great variations 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 Muda r 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) verbalise 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 saying 9 Allah created mankind and chose me from the best whereof, He chose the tribes and selected me from the best whereof and He chose families and selected me from the best whereof. I am the very best in person and family. Having increased 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 vicinity of Madinah on the land stretching from Wadi Al-Qura to Khaibar onwards to the eastern mountains to Harrah. Thaqif dwelt in Taif and Hawazin east of Makkah near A utas on the road 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 commode 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 illogical until Qusai bin Kilab managed to rally their ranks on honourable terms attaching major prominence to their posture and importance. 10 RULERSHIP AND PRINCESHIPAMONG THE ARABS W hen talking about the Arabs before Islam,we withstand it necessary to draw a mini-picture of the history of regulationrship, princeship, sectarianism and the ghostlike dominations of the Arabs, so as to facilitate 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 e njoyed the same governance 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 estimation 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 hold up tongue to to have h ad so gr eat 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 surname of Kings of Sheba. They also made Marib their capital instead of Sarwah. The ruins of Marib lie at a distance of sixty miles east of Sana. 3. From 115 B. C. until 300 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 expunge.Their trade failed to a very great extent, firstly, because of the Nabetean domain over the north of Hijaz secondly, because of the Roman superiority over the naval trade routes after the Roman conquest 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 scatteredou t. 4. From 300 A. D. until Islam dawned on Yemen. This period witnessed a lot of disorder and turmoil. The great many and civil wars rendered the people of Yemen liable to foreign subjection and consequently loss of license.During this era, the Romans conquered Adn and even championed the Abyssinians (Ethiopians) to occupy Yemen for the first time in 340 A. D. , do use of the constant 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 shift into Judaism. Having refused to do so, they were thrown alive into a big ditch where a great fire had been set. The Quran referred to this event Cursed were the people of the ditch. 854 This affected great wrath among the Christians, and particularly the Roman emperors, who not only instigated the Abyssinians (Ethiopians) against Arabs but also assembled a large 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 rapprochement with the king of Abyssinia, took rulership over Yemen and, later on, deployed his soldiers to pulverise AlKabah, and , hence, he and his soldiers came to be known as the Men of the Elephant. 11 After the Elephant incident, the people of Yemen, under the leadership of Madikarib bin Saif Dhu Yazin Al-Himyari, and through Iranian assistance, revolted against the Abyssinian (Ethiopian) inv aders, restored independence and ordained 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 strip 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 ruledIraq and its neighbourhood. Nobody could shake off their authority until Alexander the Great vanquished their king Dara I and thus piano the Persians in 326 B. C. Persian lands were thenceforth divided and ruled 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 Adnanians who manag ed to package 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 accompaniment 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 prevent them from attacking his borders unless he appointed as king one of them who enjoyed support 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 reflexion the Arabs of Syria who were in the hold of Byzantine kings. However, he deemed it fit to keep a Persian battalion under command of the king of Heerah to be used ag ainst those Arabs who aptitude rebel 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 individual 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 action him and nominated Harith bin Amr bin Hajar Al-Kindi, who had accepted the Mazdaki doctrine. No sooner did Kisra Anu Sfuzzwan pull through Qabaz than he, due to hatred 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 washed-out the rest 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 angry with An-Numan and summoned him to his palace. An -Numan went secretly to Hani bin Masud, chief of Shaiban tribe, and left his wealth and family under the latters protection, and then presented himself before the Persian king, who immediately threw him into prison where he perished.Kisra, then, appointed Eyas bin Qubaisa At-Tai as king of Heerah. Eyas was ordered 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 declare 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 fi rst time in history.That was very soon after the birth of Prophet Muhammad Oai Caaa Uaia ? Oaa eight 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 eight 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 offspring 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 autonomy for a considerable phase of time which is said to have lasted for the whole second deoxycytidine monophosphate A. D. One of the ir most famous kings was Zyiad bin Al-Habula.Their authority however came to an end upon defeat by the Ghassanides who were consequently granted the proxy 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 old-timer 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 Holy Sanctuary 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 Holy Sanctuary, a position they held until the decline of the tribe of Jurhum before long before the rise of Bukhtanassar.The political role of the Adnanides had begun to gain firmer grounds in Makkah, which could be clearly attested by the fact that upon Bukhtanassars first trespass 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 panicked 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 given 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 hatred of the Adnanides (sons of Bakr bin Abd Munaf bin Kinana) who, with the help of the tribe of Khuzaa that ha d 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 buried 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 season 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 fa mily of Al-Ghawth bin Murra, one of the septs of Elias bin Mudar, who were called Sofa. This privilege meant that the pilgrims were not allowed to throw stones at Al-Aqabah until one of the Sofa 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 right of the family of Adwan. The Third Deferment 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 of Makkah they were Haloul, Harum and some famil ies of Kinana.They enjoyed no privileges in Makkah or in the inviolable 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 mother country 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 winning hold of Makkah and the inviolable House.THE REASONS OF THIS WAR HAVE BEEN ILLUSTRATED IN THREE VERSIONS The First Having noticed the spread of his offspring, increase of his property and exalt of his honour after Halils death, Qusai found himself more entitled to shoulder responsibility of rulership over Makkah and custodianship of the Sacred House than the tribes of Khuzaa and Bani Bakr. He als o 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 appetency to his opinion and supported 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 function as her agent whereof. Upon Halils death, Qusai bought this right for a leather bag 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, previously 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 heavy casualties on both sides, reconciliation and then arbitration 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 falsehood of blood money 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 dwellings there. An-Nusa, the families of Safwan, Adwan, Murra bin Awf preserved the same rights they used to enjoy before his arrival.A significant achievement credited to Qusai was the mental institution of An -Nadwa House (an assembly 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 cordial solution to their problem. QUSAI HOWEVER ENJOYED THE FOLLONG PRIVILEGED OF LEADERSHIP AND discover 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 open 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 fashioning food for pilgrims who could not afford it. Qusai even imposed on Quraish one-year land tax, paid at the season of pilgrimage, f or 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 feeding 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. The sons of Abd Munaf, however, cast t he 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 quasi(prenominal) 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 national banner was with Bani Omaiyah. 6. The military institute, footmen a nd 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 sort 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 collective interests in defence of land and property. Heads of tribes enjoyed authoritarian privileges similar to those of kings, and were rendered full obedience and subordination in both war and peace. competitor among cousins for rulership, however, often drove them to outdo one another in entertain guests, affecting gen erosity, wisdom 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, whatever he chose for himself, or found on his way back or even the remaining indivisible spoils. THE POLITICAL mail service T he three Arab regions adjacent to foreigners suffered great sluttishness and inferiority. The people there were either masters or slaves, rulers or subordinates. Masters, especially the foreigners, had claim to every advantage slaves had nothing but responsibilities to shoulder. In other words, peremptory 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. productive land which rendered its fruits to the rulers and men of power to extravagan tly 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 unearthly disputes. They had neither a king to sustain their independence nor a supporter to seek advice from, or depend upon, in hardships. The rulers of Hijaz, however, were greatly esteemed and respected by the Arabs, and were considered as rulers and servants of the apparitional centre. Rulership of Hijaz was, in fact, a mixture of secular 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 displace Abrahams code into effect. They even had such offices and departments like those of the pa rliaments 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 idolise 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 holiness idols, a phenomenon he approved of and believed it to be righteous since Syria was the locus of Messengers and Scriptures, he brought wi th him an idol (Hubal) which he placed in the middle of Al-Kabah and summoned people to worship it. Readily enough, pleasure seekerism 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, bearing 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, delve 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 prominent feature of the religion of pre -Islam Arabs despite alleged affair 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, traffic for their help in hardship, and supplication to them for fulfillment of wishes, hopefully that the idols (i. e. , heathen 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 through various kinds of sa crifices 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 build has not been pronounced (at the time of the slaughtering of the animal). 6121 Consecration of certain portions of food, drink, cattle, and crops to idols. Surprisingly enough, portions were also blessed 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 cattle which He has created, and they say This is for Allah according to their pretending, and this is for our (Allahs so-called) partners. plainly 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 throug h 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 forbidden, 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 operate, 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 female camel that gave birth to ten successive female animals, but no male ones, was set free and forbidden to yoke, burden or being sheared off its wool, or milked (but for guests to drink from) and so was through with(p) to all her female offspring which were given the name Bahira, after having their ears slit. The Wasila was a female sheep which had ten successive female daughters in five pregnancies. either new births from this Wasila were assigned 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 loose 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 disbel ieve, 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 genuinely 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 appall them not, nor profit them, and they say These are our intercessors with Allah. 1018 Another divinatory tradition among the Arabs was modeling 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 do 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 remedy to the idol of Hubal, with a hundred-came l gift, for the arrow caster. Only the arrows would then patch up 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 a great deal like gambling 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 business of prefigure ing proximo events and claim knowledge of private secrets and having jinn subordinates who would communicate the news to him. Some soothsayers claimed that they could expose 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 category 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 given special significance to the movements of particular stars with regard to rainfall. The belief in signs as betokening future events, was, of course common among the Arabians. Some days and months and particular animals were regarded as ominous. They also believed that the soul of a murdered person would 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 move 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 abstain 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, deep established in their social tradition, dictated that they would not eat alter yoghurt or cooked fat, nor would they enter a tent made of camel hair or seek shade unless in a house of adobe brick 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 consistent 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 encompass their groins. Allah says in this concern O Children of Adam Take your adornment (by wearing your beak 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 consecration state, they would no t enter their houses through the doors but through holes they used to dig in the back walls. They used to regard such demeanor 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 ph ase started with the Roman occupation of Palestine under the leadership of Roman Buts in 70 A. D. This resulted in a tidal wave of Jewish 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 consequential 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 deceased to fight in Yathrib and there he embraced Judaism and then went back taking with him two rabbis from Bani Quraizah to instruct 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 Christian community in Na jran and ordered them to embrace Judaism. When they refused, he ordered that a pit of fire 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 link part of that story in Al-Buruj (zodiacal signs) Chapter. Christianity had first made its appearance in Arabia following the entry 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 tell 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 Fimi on, and known for his ascetic behaviour and working miracles, had also infiltrated into Najran. There he called people to Christianity, and by virtue of his honesty and unreserved devotion, he managed to persuade 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 adjacent to the Magians in Iraq an d 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 immanent good manners. They plunged into disobedience and ungodliness, and developed certain queer 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 target turned into acquisition of wealth and power even if it were at the risk of losing their religion, or the emergence of atheism and disbelief. Christianity likewise undeterm ined 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 motley of man and God. It exercised no bearing whatsoever on the souls of the Arabs who professed it simply because it was strange to their style of life and did not have the least relationship with their p