No, and Lat and Uzza, everyone on it will perish, and only the Face of your Lord, full of Majesty and Honor, will remain.

So which of the favors of your Lord will you deny? Everyone in the heavens and the earth asks Him.

Every day He is engaged in a matter, so which of the favors of your Lord.

Will you deny your Lord's favors? This is what we feared for you.

The enemies of Allah have never been more insignificant to me than they are now.

And if you wish, I will attack them in the same way. No, no, that's enough, that's enough.

What is troubling you today? The people's manners have worsened.

Which ones? For there are now two groups in Mecca.

I wish I could find fault with the Companions of Muhammad.

What I find fault with in our people is that they strike, and then they show sabr.

They are insulted and cursed, but they only respond with peace.

Their weak became strong, and their strong became merciful.

As for us, our strong oppresses our weak.

And our weak plots against our strong, or flatters him to be safe from his harm, or to get some of his good.

They show compassion to one another.

And their rich support their poor, for Abu Bakr became equal.

And Uthman, and Mus'ab ibn Umair.

And Abu Hudhayfa ibn Utbah with Bilal.

And Suhayb, and Salim the freed slave of Abu Hudhayfa.

As for us, this one is considered noble and that one is considered lowly.

Even the noble among us have ranks and levels, so how can such people succeed?

And today I saw them beating the son of Umm Abd with a severe beating.

And he is weak, the one who has no clan to protect him.

Today I saw them beating the son of Umm Abd severely. He was reciting from the Quran of Muhammad. Did you hear his recitation, my brother? I turned away from them.

I will not be with them in something like this. But you are beaten as they are beaten.

If I beat, then I beat those among my people over whom I have authority, and I do not single out the weak over the strong, nor do I target the one without a clan to overpower him.

Woe to Muhammad, what has he brought upon us. That is it.

Muhammad.

All of this matter returns to him, and all the calamities he has brought upon us. I wish I could go to him and strike him down with the sword.

Then go to Banu Hashim, and give them my hand so they can kill me for it, one man for another, and then Mecca will return to how it was.

You are not the one to do this, my brother. You would shed innocent blood without cause.

He did not throw a stone at you, nor did he raise a stick against you.

Nor did he overpower you with a word. The blood of two men

is easier than the blood of the whole group. Let me be the ransom for my people. Remove this thought from your mind, O Umar.

By Allah, I have never once considered myself older than you, and I have served you before myself, and you truly deserve that. I am not flattering you, so listen to me.

Only now do I mention that I am older than you and have a right over you.

I urge you, O Umar, I urge you not to listen to these whispers, lest you become the most miserable of people.

You mentioned the character of Muhammad ﷺ and his Companions, and you spoke the truth and were fair.

So remain as you are, for your nature will guide you to what is right.

He comes close but does not reach the mark. Until when?

Muhammad is at the Kaaba, performing his prayer among you.

And Abu Bakr stands protecting him while you sit in your gathering place?

Go back, go back guided. Will you attack a man who says, "My Lord is Allah"?

The sons of Hashim will soon hear of your actions, and it will be a massacre. You have spoken the truth. Then order your companion to.

To leave and not harm us by his presence. I would never order him, for he is the Messenger of Allah, bringing us commands from the heavens.

So we say: we hear and we obey. Then you are more deserving. None of our sons or servants has corrupted them.

Like you have corrupted them.

And let Taymur pray against us.

What the foolish have done to my son—by Allah, he is truly a spring for orphans, widows, and the needy.

And I know no one more dutiful or merciful than him, so what will they do to him?

How could we not do to them worse than what they did to him.

Speak, my son, say something. Should I speak? I haven't seen him speak since they brought him.

And it's the end of the day. I'm afraid, I'm afraid. He's moving his lips. Speak, my boy, say something.

What did the Messenger of Allah do? We're concerned about you and you're asking about Muhammad.

What do we have to do with him? We're only standing up for you, not anyone else, for the sake of blood ties and kinship.

They left. They left me.

And goodness, see if you can give him something to drink or feed him something.

What did the Messenger of Allah do?

By Allah, I have no knowledge about your companion. Go to my mother, Jamil bint al-Khattab.

Why should I do that? My son Abu Bakr is asking you about Muhammad ibn Abdullah. I do not know Abu Bakr.

Nor Muhammad ibn Abdullah. If you want me to go with you to your son, I will do so.

By Allah, those people who did this to you are truly people of wickedness and disbelief, and I hope that Allah will take revenge for you against them. And you are upon the religion of Muhammad.

And what did the Messenger of Allah do?

This is your mother listening. There is nothing sweeter than her.

The Messenger of Allah, Salih Salim.

And where is he? In the house of Al-Arqam.

For Allah has a right over me that I will not taste food.

Nor will I drink any drink or go to the Messenger of Allah. Be patient, Abu Bakr.

Until the people calm down and the situation settles, then we will go out with you, and perhaps some of what you are experiencing will have eased.

May my father and mother be sacrificed for you, O Messenger of Allah, I am fine except for what the evildoer Utbah did to my face.

And this is my mother, she is kind to her child, and you.

You are blessed, so call her to Allah, and make du'a for her.

Perhaps He will save her from the Fire.

His mother, his mother, come to me.

I bear witness that there is no deity except Allah.

And that you are the Messenger of Allah.

Did you do it, my father?

You did it, and you are the wisest and most guided of the people.

Did that vile Abu Jahl deceive you, so you wanted to compete with him? You held your tongue about your father, you apostate. No, I am more dutiful to my father than you are.

Guide him to the right path and righteousness, while you leave him to falsehood and what undermines his dignity.

Abu Bakr, Abu Bakr, my father.

The most restrained in speech among people, the best in character, and the most tender-hearted.

They attacked him so much that we could no longer recognize his face, and I heard my companions saying: What did that wicked Utbah do to him? May Allah cut off their tongues.

And Allah took away your hearing, listen to what they say about your father.

Then you don't silence them. Has your sense of honor left you? By Allah, I found myself torn between jealousy for my father.

That he does the ugly deed and brings such words upon himself.

And between jealousy for our brother, our companion, and our master Abu Bakr al-Siddiq, that he should be harmed by my father with injustice and slander. You have spoken harshly, O patient one.

You did what you did, I am neither proud of it nor regretful.

And I have already advised my people to leave Muhammad and what he calls to.

So if the Arabs harm him, then they have spared us from dealing with him.

And if he prevails over them, then his honor is our honor.

But my advice was not heeded.

I am only a man from my people. Even if they are in error. To me, error is leaving the community.

Just as a camel strays from its herd.

And you, you Abu Hudhayfa.

You have strayed from your father's gathering, and it was truly upon me to do with you what others have done with their sons who left the religion of their fathers.

They imprisoned them, starved them, and beat them. I wish you had done the same.

But I thought well of you until the people mocked me, and I heard things about you that I hate. Abu Jahl.

The people who followed him have failed. And now you want to judge your own father?

Allah will judge between us regarding what we disagree about.

There is no power and no strength except with Allah.

Why are you doing this for us, Ibn al-Walid? I don't know.

The bond of kinship, perhaps. But the bond of kinship did not stop our brother Abu al-Hakam from doing to us what you see.

Because I felt compassion only for the neglect of the bond of kinship between us.

Only that? Compassion is the reason, nothing else. You are not more compassionate towards them than their own brother.

Abu al-Hakam. But he feeds them and gives them water, just enough to keep them alive and prolong their suffering. Why do you involve yourself between them? It's his business and theirs. Leave me alone, Khalid.

You have no authority over me, our father is still alive. You have done wrong, Walid.

You did wrong when you wanted to do good, for kindness to those who do not deserve it is a risk.

And these two men have separated from our religion, but they have not left our people. This is not how they see themselves.

If someone asks them, they claim to be Muslims and that's enough.

They say what the Companions of Muhammad say: Allah has replaced for us the lineages of ignorance with the lineage of Islam.

They disavow their fathers, brothers, and clans who oppose their religion.

And they put forward as examples Suhayb, Bilal, and Salim.

They say, those are our brothers, apart from all other people.

My father, they do not disavow their families and clans, rather they disavow their religion and actions.

They abandon the tribalism of ignorance and uphold the ties of kinship.

You are speaking with the words of ignorance.

I only convey from them using their words and meanings, yes.

They uphold family ties with justice, and if they start with their own clans in calling to their religion, it is because they are most deserving of kindness.

As for the tribal zeal of ignorance and the poet's saying: Am I anything but one of Ghaziyyah? If they go astray, I go astray, and if Ghaziyyah is guided, I am guided. Yes.

That, in their religion, is ignorance. Gathering should only be based on truth and justice.

I have heard some of them say: The Messenger commanded us to support our brother, whether he is wronged or wronging.

As for supporting the one who is wronged, that is clear. But as for supporting the wrongdoer.

You stop him from wrongdoing. Now answer me, people of reason.

Which is better, this or that?

Is all this what you heard from Salama and 'Ayyash? By Allah, your words are no different from theirs, and I fear that when tongues resemble each other, hearts may also resemble each other.

Have you become Muslim, O Walid? I have not become Muslim, but I have acted justly.

I am impressed by the opinion, the character, the balance of justice, and virtue.

As for the unseen, Paradise, and Hellfire, my soul still has some reservations about them. So be keen.

Make sure this need remains. Now,

go to Abu al-Hakam and apologize to him. Apologize for feeding my brothers?

I was more compassionate towards them than. No, by Allah, I will not do it. No, by Allah, I will not do it.

Leave him, Khalid. Do not make him more stubborn.

So he became even more inclined towards his two companions.

Abdullah.

What brought you out to this place at this hour, alone, after night has fallen?

What brought you out?

My chest feels tight.

So I wanted to clear it by looking at the sky and the stars.

If the One who brought you out brings me out.

What is it that worries you?

Can a man live with two hearts, O Umar? One for himself and one for others.

Do we obey our fathers and disobey our own hearts?

Woe to you, is it Islam that is tempting you?

If it is Islam that is tempting your heart,

and you obeyed it, declared it openly, and bore its burdens, then today you are my opponent.

That deserves my admiration and respect. But if you were cowardly and chose safety over what you truly believe,

then you are my ally, worthy of contempt and disdain, so I do not know how to advise you. Yes,

you have advised me, son of al-Khattab.

We bear witness to You.

O servant of Allah, not now. Why are you rushing? Servant of Allah, what is the matter?

Would it please you, my father, for your son to be a follower with two faces?

No, by al-Lat and al-Uzza. Would it please you for him to be a coward, hiding inside himself what he does not show?

No, by al-Lat and al-Uzza. Which one is better to you?

A noble opponent, courageous and honorable.

Or a lowly, cowardly follower with no dignity. No, the first one.

And even better than both is the brave ally with dignity.

But what made you ask the question? So.

Know, my father, that I have accepted Islam, followed Muhammad ﷺ, and disbelieved in al-Lat and al-Uzza.

And you have done it, Abdullah.

So I am able. You will not do it, my father.

If you do it, by Allah, you will not get a single dirham from me.

What is with Allah is better and more lasting. Put your feet in chains and I will not feel pain. Do not try, my father, for you will not succeed and it will be a disgrace for you.

Get out! Get out!

Get out of my sight, you pure one! I disown you, so do not have any power over me!

Abjad. If you. if you have disowned him.

Then I have not disowned him, he is my brother. And you.

Did he deceive you and bring you into his religion?

You did not answer. Why didn't you say, "O my father"?

Did you enter his religion as he did, by your own will, instead of saying, "Did he deceive you and bring you in," as if I am someone with no opinion of my own?

If that is the case, then it would be more appropriate for me to obey my father.

It is better that you obey your father. Obey him or obey you, for my soul.

Where is your soul? I have not submitted.

Not yet. What did you say? Not yet.

Which of us swears about the future, my father? And who knows, maybe you will change your mind one day and accept Islam.

So do not say today what you will regret tomorrow. If they changed, all of Quraysh would change, even if I had nothing but palm branches with me.

We will surely punish Muhammad and his companions, and I have remained firm in my religion and my gods. Good morning, Abu al-Walid.

Good morning, Omar. What brings you here so early? Did you hear that Muhammad has allowed whoever of his companions wishes to migrate to Abyssinia?

What does he want by that?

Aren't you getting tired, woman?

How many times have I told you? Yes, until you gain your freedom.

But haven't I crossed your mind, Wahshi?

What about me, huh? Suppose we don't grant you your freedom until after ten years.

Twenty years. What will my state be then?

Or suppose you get it after a year.

What about me? Will my master grant me honor for your sake? For every situation there is a new topic.

All I know now.

Is that whoever does not own himself cannot give himself to someone else.

As for me, you are enough for me, no matter what state you are in.

Here, Wahshi.

Here is a place owned only by its bearer. He does with it as he wishes, loves whom he wishes, and hates whom he wishes and what he wishes.

Look at yourself. Isn't it with this heart that you hate your servitude?

Did you ask your master for permission regarding it?

If you are able to hate in your heart what you are in, then you are able to love with it whomever you wish.

This is what Bilal understood, and you missed it. Do not mention him to me.

If it is as they say, Muhammad did not find it easy to see his Companions and the weak among them afflicted by trials.

While he was safe from the prevention of Banu Hashim, so he permitted whoever wished to make this migration.

So what makes you do it, when your father is the leader of his people and has protected you from the people? The real trial, my father, is that I see my Companions being tortured and I cannot defend them.

And the trial, my dear father, is that we live among you, yet you deny us and we deny you.

We are among you but not truly with you, and the greatest trial, my father, is that I see my father burning in the Fire.

And I am unable to save him from it.

Then I do not want to embarrass you among your people. They will blame you for preventing me. If they blame me for staying with you.

Perhaps they will blame me for your departure.

How is that? They say, this is Utbah ibn Rabi'ah, the leader of his people.

He was unable to protect his son, so he left him to perish in a land of loss and humiliation. Rather, it is the abode of truth as the Messenger of Allah described it.

And a kingdom where no one is oppressed. Did that happen in Abyssinia and with the Negus?

And Muhammad shared our children with us. Yes, he shared our children and divided our hearts with them.

We feel compassion for them halfway.

And we get angry with them out of regret.

So we choose our separation, for by Allah, it is more beloved to us. And as it is said: to wherever Umm Qush'am set down her load.

And I wish that none of them would remain in our neighborhood.

So they would stop their torment or their shame.

And no one who remains firm on our religion would be put to trial.

And is there anything that angers us more than seeing them prostrating their faces in prayer among us?

They are leaving for the land of Abyssinia, and by Allah, they are only going to their destruction.

And they do not realize it. How is that, Abu al-Hakam?

The king of Abyssinia and its people,

are not upon the religion of Muhammad, and they have their own scripture, churches, and bishops.

If we ourselves cannot endure the religion of these people, and they are our own relatives,

then will the Abyssinians be able to endure them? They will not. And does it please you, Abu al-Hakam, that your people should perish at the hands of a distant stranger?

By Allah, if this happens, we will shame them until the end of time.

There is no shame upon a man if he is killed by his own people.

The real shame is if he is killed by a stranger, even if they have left our religion, and even then, we are more entitled to their good or their harm.

I have not heard you speak as you usually do. I have nothing to say. This is how you have always been with us.

Have you ever seen a situation like this? The most accurate thing that can be said about us is that we know what we do not want.

As for Muhammad, he acts quickly, then leaves us confused, arguing among ourselves. We know that we do not want the religion of Muhammad.

But we do not know what to do. We increased our persecution of our people, but their numbers increased, their weak stood firm, and our strong became weak.

We prevent them from migrating to the land of Abyssinia.

How, when nothing is dearer to us than their departure? We do not prevent them.

Then the Arabs will sympathize with them and reproach us because of them.

We hope they will perish in the land of Abyssinia.

Then people will say: They neglected their own flesh and blood and left them to be killed in a land of loss and humiliation.

We hope that the Negus will treat them well. So the Arabs said: They sent their children away and a stranger gave them safety, and by Allah, if they find safety there.

They left with their religion to a place of safety, calling to it until its mention spreads among the Arabs and non-Arabs.

And before this, it was in Quraysh, in this village.

Between these two mountains.

Muhammad was only sent them for this purpose.

You are right, Umar. They will sleep there and increase. They were a preserved support for his call.

And if we confront him here, or if the Arabs confront him, and some of his Companions are harmed, the emigrants to Abyssinia will be safe. They were a shield for him, and his call continued with them.

Just as a wise army leader reserves part of his army, keeping them behind him as a precaution, so that if the enemy overwhelms him from the front, he calls upon those who are still safe.

That is it. Do you see now?

How Muhammad looks far ahead and plans accordingly, while our people only look at what is beneath their feet and cannot come up with any opinion.

I do not know what you are saying. All this about the migration of these people, and we only knew they migrated to escape harm. By Allah, you have not added anything.

You have only magnified Muhammad's opinion and belittled the opinion of your fathers. Half the victory.

To know your opponent better than you know yourself.

Bilal.

By Allah, you have changed a lot, Bilal. Praise be to Allah. Take it easy.

What's wrong with you? What's wrong with you? You forget your companions.

My companions are only those who believe in Allah and His Messenger.

Your iman has benefited you, Bilal, since the moment you believed.

What is the feeling of freedom, Bilal? No one tastes the sweetness of iman except the one who experiences it.

This is not what I suffered, but it is what I suffered. My feeling now, my feeling at the moment I accepted Islam.

If it starts here, Wahshi, and then reaches the limbs, if it is something you choose yourself.

You make it yourself, and no one gives it to you. What brought you out here now when you have no work in your hands? I call to Allah whoever listens.

And you started calling the Arabs to your religion. Wouldn't it be enough to be safe from them now that you are free? And how can I praise Allah for guiding me and being good to me?

I did not ask for anyone else what I have reached of goodness.

Bilal, this is the sea to Abyssinia, the land of my ancestors and yours. No, I am not migrating there. Woe to you.

The Arabs are migrating, and you, the Abyssinian, are staying here.

No, I don't think you will ever understand.

My people are here, here, Wahshi.

Islam came to me as one of them. My religion is their religion, my language is their language, my concern is their concern, and my goal is their goal.

Here I will live, and here I will die.

And now Abyssinia has come to invade the sacred land, the Arabs, and the Muslims. I will fight them alongside my brothers with a battle they have never witnessed before.

Perhaps, as you said, I will never understand this.

And he has resolved, but why would he do so when I neither struck him nor imprisoned him.

You made me imprison him, otherwise he would not have been able to leave.

Let him go wherever he wants. I no longer care if the sea swallows him or if the birds of the sky snatch him away.

Abdullah!

Do you really want to cross the desert on foot?

I arranged to meet some of my brothers at the well of Bani Amer.

One of them will follow me on my camel.

Take this. I have no need for it.

Don't be stubborn.

And how do you get used to it? You are not that weak.

And you haven't left your bath yet?

How do you find your stay in our country?

We found it as the Messenger of Allah described it.

A land of truth, and a kingdom where no one is wronged.

Is that what he said? Yes, by Allah.

By Allah, I will not disappoint your expectations. Nothing will be withheld from you unless you permit me.

And my door is open to you, whether as a group or individually.

Nothing has been taken from us, O king.

Except.

The longing for Mecca, O king.

After all that you experienced there.

A person's homeland is dear to him, O king.

And it was indeed more beloved to us.

That our people would believe, or leave us to what we are upon, and let us remain among them.

The Messenger of Allah was sent speaking their language.

And by Allah, he does not love anything more than their guidance.

But they turn away.

That is the way of the messengers; each one of them struggles against his people.

And they struggle against him. If he overcomes them,

they succeed. But if they overcome him,

they suffer a great loss.

How excellent is what you have said, O king.

If only we could do something for you.

May it ease for you the sorrow of separation.

But.

Patience.

With you is the son of Utbah as a teacher.

Do you know Utbah, O king?

Your merchants still come to us.

They sell and buy, and some of them even come to me.

They recognized Abbas, so they acted.

And al-As ibn Wa'il, and his son Amr ibn al-As.

That is a smart, intelligent young man with good judgment.

I liked him and enjoyed his company.

I wished he would stay with me, so what happened?

Now, Abu al-Hakam, now, Abu Ali, now, Abu Abd Shams.

Now, people of Quraysh, you have realized the error of your opinion about the migration to Abyssinia. By Allah, I have advised you.

Do not be harsh with us, Abu al-Walid, we did not expect the king of Abyssinia to receive them so well.

We thought they would soon return to us, as the earth had become tight for them. You wanted something, but you found something else.

Which direction are you looking? You see what angers you.

And you are people of trade, you have no agriculture.

And when a man among you would become Muslim, you would make it hard for him to buy and sell, saying, "We won't sell to you until you return from your religion or go hungry."

Now, the situation is about to turn against you.

So what will you do if one morning Mecca is emptied of a large part of its people who used to buy from you?

How remarkable this is! You used to make it hard for them to buy and sell.

And soon it will be made hard for you to buy, and even worse, we have a great trade in Abyssinia.

And what I fear most is that the king of Abyssinia might side with them and they incite him against us, and then our trade there will be lost.

We will end up blaming each other.

Shouldn't we consider a solution? I see nothing for you except to ease the harm here on the companions of Muhammad, and then if our trade is lost there in the land of Abyssinia.

Some of us reassured them with words that pleased them from us.

And encourage them to return.

O Allah.