THE QURAYSH BOYCOTT

When the Quraysh failed in crushing the Islamic Movement and suppress the voice of the Prophet (a.s), and lost all hope of bringing him to their thinking, they came to a conclusion that unless Muhammad (a.s) was not handed over them, they would terminate all relations with Banū-Hashim and declare an economic boycott against them. They decided to neither sell anything to them nor establish any matrimonial relationship with the family. To give authenticity to this agreement, Mansūr ibn `Ikrimah al-`Abdari drafted a document with mutual consent on which eighty chiefs of Quraysh put their seal of approval. This document was given in the safekeeping of Abū-Jahl’s aunt Ummul-Jallas who was warned to keep it safe as a valuable document.

When Banū-Hashim heard of this agreement, they felt it difficult to live at Makkah any more. They shifted to a cave at a distance from Makkah. This cave was known as Shi`b Abū-Talib. Now they were cut away from the people of Makkah, and people of Makkah from them. The boycott agreement of the Quraysh affected other tribes as well. None had the courage to interact or transact with Banū-Hashim. However, Abul-`as ibn Rabi`ah, Hakim ibn Hizam and Husham ibn `Amr sometimes used to load camels with provisions and push them stealthily towards Shi`b Abū-Talib. Banū-Hashim also managed to buy some provisions at high prices during the Hajj periods. Because of buying things at exorbitant prices, and because of no occupation, they ran out of funds and ultimately they reached the stage of starvation. The predicament was such that sometimes they had to chew the leaves of trees. The elders were demonstrating forbearance, but the children used to cry inconsolably. Others used to hear of their tribulation, but none took pity on them. The Quraysh, instead of commiserating with them, took sadistic pleasure in their plight! It was quite natural considering the temperament of the Quraysh. But the surprising thing was that there still existed a group of Muslims in Makkah who were rich and persons of means! But history fails to suggest if they ever attempted to come to the rescue of their brethren during the long period of suffering. Some humanitarian persons, who had not embraced Islam until then, used to provide some succor to Banū-Hashim!

Those who made claims of friendship and love during the days of comfort turned their eyes away in times of difficulty!

Quraysh were convinced that Banū-Hashim would not be able to bear the travails of the boycott and abandon the prophet (a.s). They thought that when he was rendered friendless, they would subdue him easily. But the Banū-Hashim never left the side of the Prophet (a.s) for a moment and faced the difficulty with indomitable courage. In this context the courage of Abū-Talib assumed proverbial proportions. The only worry he had those days was to ensure the safety of Muhammad (a.s). He worried that the enemy might make a preemptive, surprise attack to kill him. In the nights, he used to keep a vigil around the place where the Prophet (a.s) slept, or even he would shift him from one place to the other in the dead of the nights. One of his sons would sleep in the place where the Prophet (a.s) was moved. This he was doing with the fear that the enemy agents might have seen the place where the Prophet (a.s) had retired for the night and might plan to attack him unawares. In most of these shifting, `Ali (a.s) used to substitute for the Prophet (a.s) in the place where he first slept. `Allamah Halabi writes:
“Abū-Talib used to tell the Prophet (a.s) every night to retire to his bed and sleep. When all others slept, he used to awaken the Prophet (a.s) and ask one of his sons or nephews to substitute him in his bed. This he was doing for the fear that the enemy might get intelligence of his place of rest and attack to kill him.[1]

This duty was generally entrusted to `Ali (a.s). Ibn Abil-Hadid writes:
“When others learnt about the place of rest Of the Prophet (a.s), Abū-Talib used to feel the danger to his life. He used to awaken him in the dead of night and substitute his son, `Ali (a.s), to sleep in his place.”[2]

This period of tribulation commenced in the seventh year after the Annunciation from the first of Muharram and ended in the tenth year. For full three years the Banū-Hashim had to bear the extreme hardships. Now some people started feeling the cruelty of the Quraysh and the sufferings of Banū-Hashim. They tried to intervene and get the agreement of boycott abrogated to enable the Prophet (a.s) and others to return home. Therefore, one influential
[1] Al-Sīrah al-Halabiyyah, Vol 1, Page 342
[2] Sharh Nahj al-Balāghah by Ibn Abi’l-Hadīd, Vol 3, Page 310

person from Makkah, Husham ibn `Amr, tried to move in the matter and talked to Zuhayr ibn `Abdullah Makhzūmi and told him that his mother, `Atikah, was the daughter of `Abd al-Muttalib. He asked him how he could silently watch the sufferings of the children of `Abd al-Muttalib. Zuhayr said that he was very concerned with the happenings, but he was helpless being all alone. Husham told him that he was not alone and offered to join in trying to solve the problem. They also thought of recruiting support from more persons. They felt that Mut`im ibn `Adi too looked amenable to joining the team. When they talked to him, he willingly agreed to join. Now Abul-Bukhtari, Ibn Husham and Zum`ah ibn Abi-al-Aswad too volunteered. All these five persons came to the saloon of the chiefs of Quraysh and said, “O chiefs! We have come to you with the purpose of pleading with you for the freedom of Banū-Hashim. It is a grave injustice that we live comfortably and `Abd al-Muttalib’s progeny live in penury and starvation. We shall not take rest until the document of boycott is abrogated and settle the Banū-Hashim in their homes.” Abū-Jahl crossed his brows and said, “We shall never permit that they ever return to their homes! On them the doors of Makkah are closed forever and ever!” The delegates too replied to him tersely. Quraysh were adamantly sticking to their stand and refused to lift the boycott. It was almost reaching the point of conflict between the two groups when Abū-Talib was spotted approaching the place. This unexpected arrival gave Abū-Jahl the thought that Abū-Talib was coming to surrender Muhammad (a.s) to them because of the unbearable sufferings of Banū-Hashim. When Abū-Talib reached there, the Quraysh asked him about the reason of his coming. He replied:
“My nephew has informed me, and I never heard him tell lies, that the Document (of Boycott) has been infested with mites and except the name of Allah on the top, the entire matter concerning tyranny and injustice has been eaten by the mites if he is proved right, you must retract from your wrong attitude, and if he has lied, I shall hand him over to you. It will be your choice whether you kill him or leave him!”[1]

The Quraysh accepted this just offer from Abū-Talib, and sent a messenger to fetch the document. They were surprised to see that, as told by the Prophet (a.s), the entire document was eaten by the mites except the words “In the name of Allah” Now the Quraysh were very confused and started making
[1] Tabaqāt Ibn Sa`d, Vol 1, Page 209

excuses. Abū-Jahl said until the end that they would not terminate the pact of boycott. But Husham ibn `Amr, and his companions, forced them to agree to the abrogation of the boycott. The Banū-Hashim could alas get back to their homes!

For Banū-Hashim, the period of boycott was a period of great trials and tribulation. On the one side were the Quraysh with all their stratagems of tyranny and on the other were the hapless and suffering families of the Banū-Hashim. The children were scared and the elders worried. Every moment they had the fear of the enemy’s attack. In these trying circumstances the sangfroid of Abū-Talib and his spirit of sacrifice had been proverbial. Every other day he substituted the Prophet (a.s) with his son in the bed with the fear that the enemy might attack in the dead of the night and kill the person in the Prophet’s bed. If some well-wishers had not raised their voice against the boycott and miraculously the mites had not eaten away the boycott document, there was no way for them but to perish in the bargain!

For Quraysh it was an opportunity to see the Right Path! Even after seeing a Divine Miracle, their eyes were closed. When they found the information given by the Prophet (a.s) veracious to the last word, they should have forsaken their unfair stand. And perceived the beacon towards the Right Path. There was no reason for them to think that the Prophet (a.s) had made a guess about the mites attacking the document. Generally, mites attack things in moist and salubrious climates. Makkah is a place with high temperatures and mites cannot thrive there. And if it was a mere coincidence, then how is it that the mites ate away every word of the document except the name of Allah about which the Prophet (a.s) had said. Although the Quraysh stuck to their inimical stand despite this miracle, some good persons did respond positively. Ibn Wadih al-Ya`qūbi writes that some people embraced Islam after this event. When persons, seeing the mite eaten document embraced Islam, how is it possible that Abū-Talib who vouched for the veracity of the Prophet’s statement about the condition of the document without even seeing it, could be termed an infidel!

«BIOGRAPHY OF IMAM `ALĪ IBN ABĪ-TĀLIB»
Translation of SIRAT AMIR AL-MU’MININ
By: MUFTI JA`FAR HUSAYN
TRANSLATED BY: SAYYID TĀHIR BILGRAMI
Published by Ansariyan Publications – Qum

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