Where is Abu Bakr?

Where is Uthman? Where is Abu Ubaydah?

Where is Abdurrahman ibn Awf? And we only knew after that those who had people to protect them.

So he did not care to show the religion of Muhammad.

And these are people of intellect, wisdom, and status.

Or so we thought, so how can we trust Muhammad with our servants and slaves?

And those with little intellect and ambition.

O Abu al-Walid.

Or Muhammad said his words and then left us.

Just as Waraqa ibn Nawfal did before.

And Zayd ibn Amr ibn Nufayl, for whom the matter became insignificant.

And we were concerned with his situation and what he wanted.

But he claims that he is a Prophet.

A Messenger from Allah, commanded to convey the message.

Whoever obeys him is saved.

Whoever obeys him is saved.

And whoever opposes him is destroyed. Whoever enters into obedience to him leaves our obedience.

No, by Allah, this is not a statement a man just says.

Then goes about his way or returns to us afterward with his opinion and obedience.

So with that statement, he does not just remove our idols, but he also removes our authority.

If people gather around him, they will leave us.

Until we wake up one day and have no say or control over them.

Nor any authority.

So should we leave him and what he is calling to,

until this matter spreads?

You are late bringing us the drink, Bilal.

I would never start with the youth of Quraysh before their elders. By Allah, we are more in need of a drink than an old man whose bones have become fragile and whose wealth is gone. Quiet, let none of them hear us.

Are you still afraid of your father? Until he is placed in his grave. How did you let the boy of Jubayr ibn Mut'im defeat you that day?

Wahshi? He is stronger than me, my master. If victory were by wishing, people's situations would be turned upside down.

You are right, but now you would be with the elders, strutting about.

And deciding in the matter of Muhammad, and the people would obey you.

Do you wish that were the case, Bilal?

If people knew the true intentions of others, they would only greet each other with swords.

But what can the limbs do, when you have taken control of them from me, my master?

Thank you.

So you have over me what a servant owes: tending the camels, carrying the buckets, and standing in your gathering. If you were good at playing with the spear, then.

What you are good at from that, then we would have our share from you. It is not in the nature of life for everyone to have complete fortune, my master, otherwise people would not need each other.

I did not know before today that he had wisdom.

We were more in need of his spear and his strength. A slave of suspicion is more dangerous than a slave and a spear.

O people, you mentioned some things.

And some things escaped you.

You mentioned Quraysh and neglected the rest of the Arabs.

And you know that many of them envy you for what you have.

Of honor, wealth, and protection.

And they only came to you because of the authority of religion.

Which you and they share, and because of the sanctity of the Kaaba, which you alone neighbor, protect, and serve.

And Muhammad claims that he was sent to all people.

But he started with his own people and his tribe.

So it is only a matter of time before he approaches the other Arab tribes.

So perhaps some of them will find in that an excuse to reject you.

He encouraged them to follow Muhammad, and they will oppose you with some of your own men. By Allah, that is truly a disgrace.

By my life, why would Allah choose Muhammad from among us?

To be His Prophet and Messenger, when among us there are those with more wealth and followers. Yes, yes, Abu al-Hakam.

If Muhammad were lying, he would not have preferred anyone but himself to claim prophethood.

And if he is truthful, then Allah chooses whomever He wills, and He does not consult anyone in His decision. You have confused us, Abu al-Walid.

So do you want us to just leave Muhammad alone and let him be?

You know, people of Quraysh.

The Banu Hashim will never hand over their man to you, even if they disagree with his religion, they will remain on your religion, until you fight them and they fight you. By Allah, we will do it.

Then we will fall into what we are trying to avoid: breaking family ties, the dissolution of Quraysh, their affairs falling apart, and the Arabs becoming greedy for them.

Did none of you say, if it was just a word that a man says,

then after that he returns to our usual way of life and our affairs remain organized, it would not be hard for us. In that case.

What we truly fear is the matter of Muhammad.

Its consequences that we have mentioned.

So are we to be the first to rush to this, resorting to the sword? Yes, that is an opinion.

The opinion is to consult his uncle Abu Talib, for we have not known a man more loving to his people, more dutiful to them, or more keen on their unity than him.

He is more likely to stop Muhammad and restrain him, and if he does, then you are relieved of what you are facing.

How could you let yourself go against the opinion before the leaders of Abd Manaf while I am your uncle? Did we not gather so that each could give his opinion, and then we would unite on whichever is the soundest path and most likely to achieve the goal?

You still insist that your opinion is stronger than your uncle's. Is this your loyalty to him? This is not the way to show loyalty to you, while we are all seeking the same goal but differ in the means. You belittle me in front of Utbah.

And the elders of Abd Manaf? We did not gather to overpower each other with opinions.

We only gathered to consider what is best for all of Quraysh, and I would never hide an opinion if I see benefit for the people in it, even if it agrees with Abd Manaf and disagrees with my uncles. That is why I disagreed with Muhammad.

Not because of a character trait I disliked in him, nor out of any grudge I hold against him.

By Allah, whenever anyone tries to criticize him, people know it is a lie.

Nor do I disagree out of envy towards Banu Hashim. By Allah, if it were from Adi, my stance would not change in the slightest. If this is your opinion.

So what is the opinion of Utbah ibn Rabi'ah and the rest of Abd Shams and Abd Manaf?

Did you not see how he would ease the situation and calm the hearts.

And that is only because he mentioned his kinship with Banu Hashim.

Since they all belong to Abd Manaf, and sometimes the closest in kinship are the most competitive for leadership.

Each one sees himself as equal to his cousin, so he is not pleased for him to surpass him, and this has always been the case between Banu Abd Shams and Banu Hashim, so if Banu Makhzum advance.

We share among them, and they mentioned that they are all Abd Manaf.

By Allah, we and Banu Abd Manaf have competed for honor.

They gave, so we gave. They fed, so we fed. They carried burdens, so we carried burdens.

Until we became equal, like two horses in a race.

Then they said, "A Prophet from among us receives revelation from the sky."

When? When will we, the Banu Makhzum, ever attain something like this?

By Allah, we will not believe in him nor affirm him, even if he brings us every sign.

Rather, we will persist in our enmity toward him as long as we live.

And if Banu Hashim insist on protecting him, we will attack them and not care.

Remember this from your Creator, O son of Khattab.

I have seen you being lenient with the people.

And you are easing up on Abu al-Hakam's harshness.

By al-Lat, what angers him about Muhammad is what angers us about him.

But it is envy from Abd Manaf, both the Hashim and Abd Shams branches.

And indeed, the man has sharpness and foolishness, along with intelligence and strength.

And the strap of Muhammad's sandal is more valuable to me than him.

If it were not that Muhammad has left our religion and belittled our minds.

And what is it that Abu al-Hakam begrudges him for?

If it was evil as he sees and as we see, then Muhammad has gathered us and the people on one ground.

And he started with his closest relatives, then those further away. If Muhammad has made his own clan equal to the rest of the people in the evil he brought.

Then how fitting it is for us to unite with them to oppose and reject him.

On this, we are united with Banu Makhzum and the rest of Quraysh.

Hind, you spoke the truth, Abu al-Walid, you spoke the truth. The testimony of a man about his wife.

A man's testimony about his wife should not be accepted.

It is better than a father's testimony about his daughter. If Hind were a man, she would have led her people. So, what a misfortune for Abu Sufyan.

He lost a woman and did not gain leadership. The orphan of Abu Talib is a Prophet.

And me, I am his uncle, should I obey and follow him? No, you are more deserving of prophethood than he is. Yes.

I am more deserving of prophethood than he is, and that to me is proof of his falsehood.

Yes, if it were true, it would not have missed me and reached him.

Then it is not enough for us that he claims it for himself and insults me because of it.

Until he exposes our necks to the Arab tribes, he gets the spoils and we bear the losses? Haven't you disowned him and his actions? I have done so.

And I am the most hostile of people towards him.

Quraysh saw that. So you are free from his crime. Yes, yes.

I am free from his crime, but.

Banu Hashim, Abu Talib.

They obeyed him and did not obey me. If you had seen how they looked at me.

As if I were a mangy camel.

So if Quraysh has cleared me of his crime, then Hashim has accused me and cast me aside.

Because I opposed them in protecting Muhammad, and after that, I will not lack an Arab man who says: Woe to him.

He sided with his nephew and did not respect the sanctity of blood and kinship.

And that is a disgrace among the Arabs.

O Umm Jamil, do you see what I am going through?

I am the one who bears the blame, no matter which side I lean toward.

This is what Muhammad has brought me to, indeed.

Is he Mudhammam? Yes, Mudhammam, may he be ruined.

By Allah, I will sit for him in every gathering, I will disgrace his opinion and lower his status, until it is said: this is his uncle testifying against him.

And if he were truthful, he would be the first person deserving of support.

Do it, Abu Mu'tib, and al-Lat and al-Uzza are with you, and I am with you. You will see what I will do to him.

Allah.

My brother Omar, how great is my joy to see you. How are you this morning, my brother? I am well as long as I am among you. And you, Saeed? I am well as long as you are here.

You have replaced me with your sister and your cousin. No one can take Omar's place.

Shall I bring you food or drink? Just water.

How did you find the people?

The goal is unified, but the reasons are many.

And I see nothing but good from Quraysh.

If you remain like this.

Won't you clarify?

All of them seek the same goal: to stop Muhammad and invalidate his call.

But they do not agree on the reason.

These people envy the sons of Abd Manaf.

And among Abd Manaf, there are those who envy Hashim.

And among Hashim, there are those who envy the sons of Abd al-Muttalib, and among the sons of Abd al-Muttalib,

there are those who envy Muhammad, and what a terrible reason that is, by Allah.

It does not harm us that the reasons differ if the goal is the same. When the reasons for enmity differ, the paths differ, and when the paths differ, the people lose sight of their goal.

Then they sat blaming each other and accusing one another, so the conflict among themselves became even greater than what was between them and Muhammad.

This is not how camels are led to water.

This is not how camels are led to water. And you.

Didn't you show them how camels are led to water? By Allah, I did.

That made my uncle Abu al-Hakam angry. Your uncle Abu al-Hakam, the people are ruined and we obey him. He is still an uncle after all. I do not envy you for having him as an uncle.

Even though I envy you for everything else.

And it's enough for me that we share the same father, even if our mothers are not the same.

By Allah, you are the dearest of people to me.

And I know that you are dutiful to your maternal uncles, and dutifulness is good.

But I also know that my brother Umar ibn al-Khattab, his mind only leads him to good, and if he holds an opinion today and then sees something better, he does not stubbornly stick to the first.

And his outward is like his inward, because he does not let his opinion be swayed by anyone's hope or fear of them.

So if he is convinced of an opinion, that becomes his way, whether people are pleased or displeased, even if his uncle is Abu al-Hakam ibn Hisham.

I think what you are in today is the double.

Double the number and few in quantity, and among them are the leaders of Quraysh.

Of power and pride in sin, by Allah.

The One besides whom there is no deity, Allah and His Messenger speak the truth.

This matter will reach the farthest east and west.

And Allah will grant us the kingdoms of Persia and Rome.

The kingdoms of Persia and Rome, you say? Their Pharaoh is far away, isn't he? Yes.

But to Allah, he is near. So if today you face a trial in your religion,

then remember the end of this matter as Allah has promised.

What you face at the beginning will seem easy to you.

Our Prophet has spoken the truth, O Abu Bakr, and what Allah promises will surely come to pass.

But Islam will not appear until the Arabs and this group from Quraysh accept it.

Those who now oppose Allah and His Messenger and wish to turn us away from our religion.

Yes, by Allah, they will all enter this religion.

Except for those upon whom the word has already been passed, so they will perish in their disbelief.

Before this religion appeared, perhaps a man who is your enemy today,

will tomorrow be your brother in Islam. So I say to you: be gentle, be gentle. Do not let the enmity you find from Quraysh today make you despair of them.

A person does not achieve with gentleness what he cannot achieve with harshness. Yes, strength is in the truth and remaining firm upon it during trials.

Not with harshness and rudeness, for falsehood is not refuted by another falsehood. Falsehood is answered with truth, bad character with good character, and harshness.

with the opponent with gentleness, and ignorance with wisdom.

And if our opponent overcomes us and forces upon us a character trait. You.

I don't see you being friendly to me. I didn't invite you to fight me.

Your companion deserves the blame more, and what could he have done?

It's nothing but that I defeat you or you defeat me.

Rather, you should have put in all that effort for her, as if you were facing an enemy.

We only do this to please our masters. And if your master ordered you to kill me.

Would you do it? Only if it meant my freedom.

And what is surprising? Would you not do it if you had power over me and it meant your freedom? I would do it.

That is because you have become accustomed to servitude. Leave this. What kind of man continues in slavery and humiliation?

Do you have any drink left from what your master left you? You keep drinking, Wahshi. If it weren't for that, I would have killed myself or slaughtered myself. You will not change.

Only the one who owns his opinion and will can change, and where are we from that?

Do you know, Bilal, that none of us is like his companion?

Except for the color, but that's enough for me to be your companion.

No, by Allah, that's not enough. People come closer through their minds, their hearts, and their ways. Truly.

So which man from Quraysh would accept you saying that you are his equal in mind, heart, and character?

Won't you answer, son of Hamama?

I am the son of Rabah. No, the son of Hamama, that's what they call you.

The son of Hamama, an Abyssinian slave woman, and after that, it doesn't matter who your father is. Did you come to ruin my night? And do people like us even have a night worth ruining?

Why have I been looking for you these days and can't find you?

Where do you go? For some tasks of my master. I don't think you're telling me the truth.

Come on, if it's something good, let me share in it. It's not right to hide anything from me. And what could I possibly hide from you?

That's what I'm asking about, and I have nothing to answer with.

Abu Talib, here you are meeting our delegation once again.

At that time, we warned you, and we spoke to you gently, and you replied to us kindly, and you sent us away with a soft response, until.

We thought you would do it, but then we found nothing except that your nephew continued on his way, and the commotion around him increased.

Our ignorant ones accused us of being helpless and lacking determination, to the point that their speaker could barely speak.

If you do not act quickly, we will, and we have not heard your opinion.

And here we are today, coming to you once again to say: things have reached their limit.

Things have reached their limit, and by Allah, we cannot be patient with this.

With those who insult our gods and our forefathers and belittle our minds, until you stop him from this, or we will confront him and you over this matter.

Until one of the two groups is destroyed.

What are you saying?

By Allah, they have not been fair to him, no, by Allah, they have not been fair to him. And if Abu Talib were to leave his nephew to them, he would become insignificant in my eyes.

Where is chivalry, honor, and maintaining family ties? Aren't these considered a religion among the Arabs? So how can they ask Abu Talib to abandon them and thus abandon himself?

And he would be forever shamed. But you were with him.

I forbade them.

But they did not stop, and they are people of status, and it was not for me to oppose them when they were united in their opinion.

I am only one of them. We are confused about you, O Umar. When Muhammad and his religion are mentioned, you are among the harshest people against him, to the point that we say he is about to pursue him.

He would seek him out to harm him, but when the people of Banu Hashim stood up to protect Muhammad, you would blame them and become angry.

So what are you seeking? Noble character, O Ayyash, and the qualities of manliness.

I do not criticize the opinion of the people except for the same reason that led me to oppose Muhammad.

They say Muhammad criticized our religion.

He called our dreams foolish and divided our unity, and they are right, so it is only fair that we oppose him.

Then they would try to persuade Abu Talib to leave them alone with his nephew.

And they knew that this goes against the traditions of the Arabs.

And the inheritance of the forefathers, and the codes of honor they always celebrated in their poetry and their virtues, so they neither took from Muhammad,

nor did they remain upon the ways of their forefathers and their familiar customs.

And doomed is the one who thinks he can win the war only by loss.

My brother, by Allah, this town did not come to me.

I wish I had continued herding the camels of Al-Khattab in a desert that clears the sight and insight, undisturbed by the breaths of people.

I brought you some dates from Yathrib.

Mixed with butter, because Wahshi won't accept anything less than that. How spoiled you are.

I stole them from your master. Is this how you thank me, you ungrateful one?

You didn't buy them with your father's money. If you don't want them, that's up to you. I knew you didn't deserve them.

So why did you bring them to me? Maybe I'm foolish. No, I am foolish.

But I feel sorry for you.

I don't need anyone's pity, and you are not a mother to me.

Take it easy, I didn't say anything bad.

Allah forbid that I would be a mother to you.

And I hope that you will be my husband.

Wahshi, can't you smile at me one day?

So I can show you the whiteness of my teeth.

The whiteness of my teeth. This is a whiteness that surpasses that of the Arabs. The whiteness of my teeth. You know how to laugh.

Good morning, Abu al-Walid. I am surprised at your brother Abu Hudhayfa, he hasn't visited us for a while.

A stone we step over.

My father and my brother al-Walid, welcome, welcome, please come in.

Welcome, welcome.

Won't you sit next to me?

You eat and your servant from the same dish? Do not get up until you finish your food, my master. It's fine, my master, I am full.

Well, I will bow, my master.

You shouldn't have broken his heart. And you blame me for your servant, Abu Hudhayfa.

What will Quraysh say if they find out that the son of Utbah ibn Rabi'ah, the master of Abd Shams, eats with his servant from the same dish? My father.

My father, I don't care about people's opinions. I control myself and my opinion. And you control Salim as well. I love him like some of my own children.

And what harm is there if I feed him from the same dish? Is it not that when we die?

We are buried in the same earth. Even if you two are buried in the same soil, you will not be buried in the same grave. In the grave, there are masters and slaves as well, my father.

The graves' dwellings are not for the dead, pay attention.

They are only their dwellings in life before death, and the dwellings of those they left behind among their families.

And what benefit is that to the dead themselves?

Nothing accompanies them except righteous deeds.

How did you say it? Righteous deeds remain after a person dies. You said righteous deeds accompany them.

To their graves? I understand if you say the memory of their deeds remains among people, but that they accompany them?

Did you sit with Muhammad and memorize words from him about resurrection and reckoning?

Does he really say this? I wasn't with you when people were gathered at Safa, nor am I sitting with you, my father.

I will sit on a bed your servant sat on.

Muhammad.

Muhammad is insulting me! Hey! Hey!

What is this that you have done? Muhammad, rather Mudhammam, your nephew.

And your nephew insults me and insults my husband, and threatens me and her with the Fire, and says: it is a Quran revealed to me.

I do not encourage him in this except for this.

And this.

And you? Yes, you.

This is what you did to your nephew.

I disavow him and his actions.

If you do not leave this out of dignity, then out of shame before the people.

For it is an act that strips a man of his honor, and I disavow you and this.

And from this? From all of you.

If Abdul Muttalib had witnessed this, his heart would have been broken.

It has been said: A brother to you may not have been born from your mother, and what they said.

An enemy to you may have been born from your mother.

Abu Lahab.

Did you forget something?

This. Take it.

You should not have done this, for whatever the case, he is your brother and older than you. What a bad brother a man can be.

And his uncle.

And what is this that he said is a Qur'an in which he is criticized?

He kept saying, "Woe to Muhammad," and incited against him.

Until Muhammad recited about him.

May the hands of Abu Lahab perish, and may he perish.

His wealth and what he earned did not benefit him.

He will burn in a Fire of blazing flame.

And his wife, the carrier of firewood, around her neck is a rope of twisted fiber.

Indeed, if there were an afterlife and a Fire.

Then our brother Abu Lahab would be most deserving of it after what he did.

Except that he is the most foolish of people, or.

That Muhammad is truly supported by revelation. What does that mean?

If Abu Lahab had wished, he could have invalidated Muhammad's call in a single moment.

How is that? Hasn't he already been condemned to the Fire by that Quran which is recited? The judgment has been passed and the matter decided.

By Allah, yes. All he had to do was come out before the people and show that he believed, submitted, repented, and had taqwa.

In doing so, he would have invalidated the verse, denied its meaning, and denied our nephew along with it.

Praise be to Allah, who decreed upon him foolishness and lack of insight.

This is what we can now testify to.

If we do not testify to anything else.

Should we not go to Muhammad now and discuss with him what the people are saying, perhaps he will spare himself and us, and not burden us with what we cannot bear.

Calm down, my nephew, by Allah, I did not mean by my words to let you down.

Or that I would be too weak to support you, and now I know that you will not give up this matter until Allah makes it prevail or you perish for it, even if they put the sun in your right hand.

And the moon in your left as you said, so go, my nephew, and say what you wish, by Allah, I will never abandon you for anything.

I know that the people will not give, even if all the treasures of the earth were gathered for him or all its armies assembled against him, even if he gave.

And if he said something other than what he said, he would be testifying against himself with a lie. So what kind of man says, "I am the Prophet of Allah and His Messenger," and then.

then has the choice in his matter, proceeding if he wishes and turning back if he wishes out of fear of people, while he sees that he is commanded.

Your delegation has gone to Abu Talib twice.

And you did not get anything from it, and Muhammad remained as he was.

He calls to his religion, belittles our religion, and corrupts those among us who are weak-minded.

So what will you do, now that we know with certain knowledge?

That Abu Talib will not leave us alone with his nephew.

O Abu al-Hakam, would you hand him over if he were one of your own children?

I would protect him with my own hands.

If I suspect him regarding the people, and if I do not do it,

then the people are free from my responsibility; they can take him even if they fight me.

How strange is the matter of Muhammad, he abandons the tribalism of blood.

And he unites his companions on the tribalism of religion, even if their lineages, colors, and statuses differ.

Then if we want to take him, he is protected by his clan. There he is.

He takes from us for himself and his religion, and gives us nothing of himself. And now, we have lost hope in Abu Talib.

The time has come. Yes, by Allah.

You have truly fulfilled your duty towards Abu Talib, as my uncle Abu al-Hakam said.

But it is not wise to rush into hostility and cutting off ties with Banu Hashim.

For there are still some among you who would be angered, who remain opposed to Muhammad.

Abu Talib did not say: I am on the religion of Muhammad.

The same goes for Hamza and al-Abbas, even if they protect him.

So, for blood ties and kinship, and the Arabs do not blame them for handing over their son themselves, and not honoring kinship or any agreement with him.

After that, no one will give them any respect.

Whoever does not protect his own child will not protect his neighbor.

And that is your way, O people of Quraysh.

Your way that you inherited from your fathers.

And you have always boasted about it to the people.

By my life, if Banu Hashim had obeyed you regarding Muhammad,

you would have been the first to belittle them, and they would have become insignificant in your eyes. In fact, you all would have become insignificant in the eyes of the Arabs.

So Banu Hashim are not blamed for any fault except that you are all blamed for it, for they are at the forefront among you.

And indeed, Abdul Muttalib was your leader.

To whom you entrusted your affairs.

So whoever wished to approach you with good or with harm.

He intends towards him. We have understood this.

So what comes next? The conclusion of the matter.

Do not rush to show enmity and cut ties with Banu Hashim.

Their zeal may drive them to enter the religion of Muhammad.

And they will not act until those who see them join them.

They are the leaders and forefront of Quraysh.

And for them are the guardianship of the House, providing food, and giving water. May we never lose you among us, O Umar.

And may we never lose your opinion. By Allah, that is the right word. We have not heard such an opinion.

Except for what is not proper for us to do, and we have not heard an opinion about what we should do.

If we have excused ourselves to Abu Talib, then we have not excused ourselves to Muhammad himself.

So have you spoken to him? Have you debated with him?

O.

O Allah.