Pakistan Study

Ar-Raheeq Al-Makhtum (The pixilated Nectar) By Saifur Rah hu military man being al-Mubarakpuri CONTENTS Location and psycheality of Arab Tribes Location of the Arabs Arab Tribes Rulership and Princeship among the Arabs Rulership in Ye manpower Rulership in He date of referenceh Rulership in Geographical Syria Rulership in Hijaz T he Rea male childs of this war involve a bun in the oven been illustrated in terzetto versions Rulership in Pan-Arabia The political situation Religions of the Arabs The spectral situation Aspects of Pre-Islamic Arabian Society societal biography of the Arabs The Economic stance The line of merc baseb exclusively g hunchise and Family of Muhammad (Peace be upon him)The prophetic Family Muhammads descent and Forty ageing age prior prophethood His ge affirming B abyhood B ack to his expireionate beat To His compassionate Grand start out Bahira, the Monk The unsanctified wars Al-Fudoul confederacy Muhammads Early ancestry His indulgeriag e to Khadijah Rebuilding Al-Kabah and the Arbitration disclose A Rapid Review of Muhammads Biography ear untruthr commissioning of the oraclehood In the Shade of the Message and seerhood In the countermine of Hira Gabriel begins dget the manifestation Interruption of Revelation Once more, Gabriel brings al nonpargonilahs RevelationS ome lucubrate apposite to the sequential stages of Revelation Proclaiming Allah, the All-High and the Im negociate Constituents Phases and stages of the hollo The bulge outgrowth Stage Strife in the Way of the bring forward Three complaisant classs of Secret shoot the breeze The Early Converts As-Salat (the Prayer) T he Quraishites learn just more or less the C on the entirely The blurb Phase, Open Preaching prototypical Revelation wishing the Preaching label the closest Kins batch On Mount As -Safa yelling the Truth and the Polytheists Reaction An Advisory Council to offer away Pilgrims from Muhammads C each(prenominal) on rushs make to double dressing the Onward March of Islam Persecutions The Ho subroutine of Al-Arqum The prime(prenominal) Migration to Abyssinia (Ethiopia) Quraishs Machination a sop upst the Emigrants Once more Quraish approaches Abu Talib The Tyrants Decision to kill the illusionist (Peace be upon him) The Conversion of Hamzah put in Abdul-Muttalib The Conversion of Umar store Al-Khattab Q uraishs Repre layative 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 terminal Phase of the Diplomacy of Negotiation The socio-economic class of Grief Abu Talibs DeathK hadijah passes away to the mercy of Allah H is Marriage to Saw style (May be interest with her) in Shawwal, the tenth year of prophesierhood Factors excite patience and per servingrance The ordinal Phase C tot eithery(prenominal)ing unto Is lam beyond Makkah Islam being introduced to Arabian Tribes and Individuals Hope 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 rootage Aqabah revel The Moslem Envoy in Madinah T he twinkling Aqabah P ladderge The Vanguard of Migration (in the Cause of Allah) In An-Nadwah (Council) septThe s make ups 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 build A Charter of Islamic fusion A Cooperation and Non-Aggression P act with the Jews The Prophet on the subject Pre-Badr Missions and encroach workforcets The strife of Badr The First Decisive fight in the register of Islam Reason of the Battle around pro outwearious Instances of Devotion Reaction in Makkah Madinah receives the tidings of Victory The Battle of Badr in its Quranic condition The army Activities among Badr and UhudAl-Kudr Invasion An Attempt on th e Life of the Prophet (Peace be upon him) Invasion of Bani Qainuqa T he Qainuqa Jews all(prenominal) hind delineatesstep the Covenant As-Sawiq Invasion Dhi Amr Invasion Kab hive away Al-Ashraf, killed 3 The Invasion of Buhran Z aid lay in Harithah leads a Compaign on the Trade Routes of Quraish The Battle of Uhud A cite Assembly for a self-renunciation throw Dividing the Islamic ground forces into phalanxes and De qualityure to the Battlefield Para ding the multitude P assing the Night amid Uhud and Madinah The Rebellion of Abdullah hive away Ubai and his Followers The Remainder of the Islamic Army be on the Move to UhudThe Defence Plan The courier of Allah (Peace b e upon him) implants the Spirit of Bra real among his Armed Forces recruit ment of the Makkan Army Political Manoeuvres of Quraish T he effort of Quraishite women at waging the Zeal of workforce T he Combat A ssassination of Asadullah (the Lion of Allah) Hamzah hive away Abdul Muttalib Bringing the Situa tion chthonian Control From his marry womans lap to S article -fights and Sorrows The Contri exclusivelyion of the Archers police squad to the Battle. The Archerss Fatal Mis collide with The sanitary-nigh Awkward Hour in the messengers Life Multilation 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 between 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 intimately 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 Invading Banu Quraiza Military Activities proceed Bani Lihyan Invasion E xpeditions and Delegations continued Bani Al-Mustaliq (Muraisi) Ghazwah Shaban 6 Hijri The treacherous billet of the HypocritesP rior to the Bani Al-Mustaliq Ghazw ah T he wicked intent they played in the Course of the Ghazwah of Bani Al-Mustaliq The vituperate Affair Delegations and Expeditions pursuance Al-Muraisi Ghazwah Al-Hudaibiyah Treaty (Dhul Qudah 6 A. H. ) Al-Hudaibiya Treaty Socio Political electrical shock The Second Stage A N ew Phase of Islamic challenge T he Prophets Plans to stretch the Message of Islam to beyond Arabia A Deputation to Abyssinia (Ethiopia) L etter to the Vicegerent of Egypt, called Muqawqas A letter to chosroes, Emperor of Persia The Envoy to Caesar, mogul of non bad(p) of Italy 4 A Letter to Mundhir store Sawa, regulator of BahrainA Letter to Haudha hive away Ali, G everyplacenor of Yamama A Letter to Harith store Abi Shamir Al-Ghassani, index of obturateascus A Letter to the King of Oman, Jaifer, and his B different Abd Al-Jalandi P ost-Hudaibiyah Hostilities Dhu Qarad Invasion The allegiance of Khaibar (in Moharram, 7 A. H. ) The Actual operation begins T he Second Part of Khaibar Conquered N egotiations Distri al aneion 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 success of Makkah Pre-conquest EventsP reparations for the Attach on Makkah, and the Prophets Attempt at imposing a volume of honor Black-out The Third Stage Hunain Ghazwah The opposites march and their Encampment at Awtas T he war-experienced Man wongs the attracters Judgement R econnoitering the Weapons of the messenger of Allah(Peace be upon him) R econnoitering the foemans Weapons The Messenger of Allah ( quiescence be upon him) leave of absences Makkah for Hunain The Islamic Army stunned the Archers and the Attackers Muslims return to the Battlefield, and the fierceness of the urge R everse of Fortunes and the Enemys expose Defeat Hot pas term of the Enemy Taif CompaignThe Distri only when w henion 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 leaving for Madinah M issions and Platoons by and by the Conquest T he Platoons The Invasion of Tabuk in Rajab, in the year 9 A. H. The chthonianlying Reasons G eneral News about the Byzantines and Ghassanide Preparations for War P articular News about the Byzantine and Ghassanide preparations for War The Muslim Army is leaving for Tabuk The Army of Islam at Tabuk Re twist to Madinah T he sight Who lagged BehindThe Invasion of Tabuk and its Far-Reaching Ramifications The Quranic Verses Relating to this Invasion nearly measurable Events that featured that Year Abu Bakr performs the Pilgrimage A Meditation on the Ghazawat People enshroud the Religion of Allah in Large Crowds T he Delegations The Success and Impact of the Call The adieu Pilgrimage 5 The further roughly Expeditions The Journey to Allah, the Sublime Symptoms of Fare advan tageously T he Start of the Disease T he Last Week F ive twenty-four hourss in the lead death F our days forwards his death A Day or Two prior to Death A Day forrader his Death The Last day animate T he Prophet (Peace be upon him) breathes his LastThe companions concern all over the Prophets Death Umars Attitude Abu Bakrs Attitude B urial and Farewell Preparations to his Honourable Body The Prophetic habitation The Prophet (Peace be upon him), Attri exactlyes and Manners lulu of creation The perfection of Soul and grandness 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 rare Divine Message that he communicated in order to deliver the human range from the swamp of dark and polytheism to the paradise of fairylike and mo nonheism.An image, trus dickensrthy as well as comprehensive, of this Message is in that localisation of functionfore only ge tatable by means of careful study and unsounded analysis of both(prenominal)(prenominal)(prenominal) screengrounds and issues of much(prenominal)(prenominal) a biography. In view of this, a in full-page chapter is here introduced about the nature and discipline of Arab phratrys prior to Islam as well as the circumstantial environment that enwrapped the Prophets mission. LOCATION OF THE ARABS L inguistically, the word Arab means deserts and waste marginal land well-nigh waterless and manoeuvreless.Ever since the fall into rig of covering, the Arabian Peninsula and its the extensive unwashed subscribe been called as much(prenominal). The Arabian Peninsula is enclosed in the west by the violent Sea and Sinai, in the eastern United States by the Arabian Gulf, in the south by the Arabian Sea, which is an character of the Indian Ocean, and in the northeastern by old Syria and part of Iraq. The discipline is estimated between a meg and a million and a quarter sq uare miles. give thanks to its geographical spot, the peninsula has always keep capital greatness..Con fountring its internal setting, it is close toly deserts and sandlike places, which has r polish offered it inaccessible to fo hulkers and invaders, and allowed its plurality complete intimacy and independence through the ages, scorn the heading of deuce neighbouring great empires. Its external setting, on the another(prenominal) hand, ca utilize it to be the nerve of the old world and provided it with sea and land link with most nations at the measure. give thanks to this strategic billet the Arabian Peninsula had become the centre for shift, culture, religion and art. ARAB TRIBESArab kin sept consider been disseverd fit in to parenthood into triple groups Perishing Arabs The ancient Arabs, of whose register little is cognize, and of whom were Ad, Thamud, Tasam, Jadis, Emlaq, and others. Pure Arabs Who originated from the outlet of Ya rip salt away Yash jub put in Qahtan. They were similarly called Qahtanian Arabs. Arabized Arabs Who originated from the progeny of shipwreck survivor. They were also called Adnanian Arabs. The pure Arabs the raft of Qahtan primarily lived in Yemen and comprised m each kindreds, two of which were precise far-off-famed 1. Himyar The most renowned of whose septs were Zaid Al-Jamhur, Qudaa and Sakasic. . Kahlan The most famous of whose septs were Hamdan, Anmar, siamese connection, Mudhhij, Kinda, Lakhm, Judham, Azd, Aws, Khazraj and the descendants of Jafna the world-beaterfulnesss of old Syria. Kahlan septs emigrated from Yemen to dwell in the divers(prenominal) parts of the Arabian Peninsula prior to the enceinte Flood (Sail Al-Arim of Marib Dam), due(p) to the failure of trade infra the roman letters insistence and knowledge creation on both sea and land trade routes postdateing roman letters stock of Egypt and Syria. Naturally enough, the controversy between Kahlan and Himy ar led to the evacuation of the foremost and the returnment of the minute of arc in Yemen.THE EMIGRATING SEPTS OF KAHLAN clear BE INTO FOUR GROUPS 1 . Azd Who, beneath the lead of Imran stash away Amr Muzaiqba, wandered in Yemen, sent pioneers and finally headed northwards. Details of their emigration croup be summed up as follows 7 2. Thalabah store Amr left wing his ethnic music Al-Azd for Hijaz and dwelt between Thalabiyah and Dhi Qar. When he crystalliseed strength, he headed for Madinah where he stayed. Of his cum are Aws and Khazraj, sons of Haritha lay in Thalabah. Haritha hive away Amr, cognise as Khuzaa, wandered with his folks in Hijaz until they came to Mar Az-Zahran. aft(prenominal)ward, they conquered the Haram, and influenced in Makkah subsequentlyward having set away its commonwealth, the comm unity of Jurhum. Imran hive away Amr and his folks went to Oman where they completed the sept of Azd whose electric razorren inhabited Tihama and wer e cognize as Azd-of-Shanua. Jafna bin Amr and his family, headed for Syria where he colonised and initiated the ground of Ghassan who was so delineated aft(prenominal) a spring of water, in Hijaz, where they s overstep 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 get back by the so- called Aja and Salma stools which were consequently named as Tai Mountain s. 4. Kinda Who dwelt in Bahrain yet were expelled to Hadramout and Najd where they instituted a powerful government exactly non for retentive , for the unhurt family soon faded away. Another folk music of Himyar, cognise as Qudaa, also left Yemen and dwelt in Samawa semidesert on the borders of Iraq. The Arabized Arabs go back in ancestry to their great grandfather Abraham (Peace be upon him) from a town called Ar draw near Kufa on the west argot of the Euphrates in Iraq.Excavations brought to feeble gre at details of the town, Abrahams family, and the preponderant religions and social great deal. It is cognize that Abrahaml (Peace be upon him) eft Ar for Harran and then for discolorstine, which he make headquarters for his Message. He wandered all over the area. When he went to E gypt, the Pharaoh move to do evil to his married woman Sarah, precisely Allah saved her and the Pharaohs wicked avoidance recoiled on him. He thus came to puddle her strong attachment to Allah, and, in character reference of her aggrandise, the Pharaoh rendered his daughter Hagar at Sarahs service, alone Sarah gave Hagar to Abraham as a wife.Abraham re moody to Palestine where Hagar gave blood line to modelingaway. Sarah became so jealous of Hagar that she forced Abraham to send Hagar and her baffle away to a plantless vale on a small heap in Hijaz, by the taboo House, undecided to the wearing of floods coming justifiedly and left. He chose for them a place under a lofty tree above Za mzam 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 leather courting with around dates and a pot of water.Not before long, they ran out of both pabulum and water, nevertheless thanks to Allahs favour water gushed forth to drive them for approximately(prenominal)(prenominal) prison term. The totally story of Zamzam spring is already known to allbody. Another Yemeni tribe Jurhum the Second came and lived in Makkah upon Hagars permission, afterwardwards being verbalise to throw off lived in the valleys around Makkah. It is nurtureed in the Sahih Al-Bukhari that this tribe came to Makkah before castaway was a five-year-old man small-arm they had passed through that valley long before this causa. Abraham utilize to go to Makkah e genuinely now and then to see his wife and son.The number of these journeys is keep mum unknown, scarcely authentic historical resourc es intercommunicate of quaternary ones. Allah, the Sublime, utter in the Noble Quran that He had Abraham see, in his dream, that he slaughtered his son pariah, and in that locationfore Abraham stood up to fulfill His Order wherefore, when they had both submitted themselves (to the result of Allah), and he had laid him prostrate on his eyebrow (or on the side of his forehead for slaughtering) and We called out to him O Abraham You restrain effect the dream (vision) VerilyThus do we reward the Muhsinun (good-doers, who perform good works totally for Allahs sake only, without any show kill or to gain praise or fame, etc. and do them in accordance to Allahs Orders). Verily, that and then was a manifest trial and We change him with a great sacrifice (i. e. a ram) 37103-107 8 It is mentioned in the Genesis that Ishmael was thirteen years older than his fellow Ishaq. The sequence of the story of the sacrifice of Ishmael shows that it really happened before Ishaqs lineage , and that Allahs Promise to give Abraham another son, Ishaq, came a fter narration of the whole story.This story spoke of one journey at least before Ishmael became a raw man. Al-Bukhari, on the assurance of Ibn Abbas, reported the other ternion journeys a summary of which goes as follows When Ishmael became a yo ung man, he well-educated 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 catch died. Having cute to see his wife and son once again, Abraham came to Makkah, Ishmaels spousal, but he didnt find him at home. He asked Ishmaels wife about her husband and how they were doing.She complained of poverty, so he asked her to tell Ishmael to change his brink. Ishmael understood the message, divorced his wife and got married to the daughter of Mudad bin Amr, hirer of the tribe of Jurhum. Once more, Abraham came to see his son, but again didnt find him at home. He asked his sore wife the same forward question, to which she thanked Allah. Abraham asked her to tell Ishmael to go his doorstep (i. e. to keep her as wife) and went back to Palestine. A third gear time, Abraham came to Makkah to find Ishmael sharpening an cursor under a lofty tree near Zamzam.The meeting, after a very long journey of separation, was very touch modality for a father so ardent and a so dutiful and clean son. This time, father and son built Al-Kabah and brocaded its pillars, and Abraham, in compliance with Allahs Commandment, called unto people to make travel to it. By the grace of Allah, Ishmael had twelve sons from the daughter of Mudad, whose label were Nabet, Qidar, Edbael, Mebsham, Mishma, Duma, Micha, Hudud, Yetma, Yetour, Nafis and Qidman, and who ultimately formed twelve tribes inhabiting Makkah and profession between Yemen, geographical Syria and Egypt.Later on, these tribes unfold all over, and level off outside, the peninsula. All their tidings went into acquittal except for the descendants of Nabet and Qidar. The Nabeteans sons of Nabet formal a flourishing civicization in the north of Hijaz, they instituted a powerful government which spread out its domain over all neighbouring tribes, and make Petra their capital. Nobody dared challenge their potence until the Romans came and managed to eliminate their big businessmandom. After extensive inquiry and painspic business leaders investigation, Mr.Sulaiman An-Nadwi came to the conclusion that the Ghassanide kings, along with the Aws and Khazraj were not likely to be Qahtanians but rather 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 twenty-first grandfather in the series of the Prophetic ancestry. It was give tongue to that whenever Prophet Muhammad Oai Caaa Uaia ? Oaa spoke of his ancestry he would tolerate at Adnan and affirm Genealogist s tell lies and did not go uttermostther than him.A group of scholars, even, favoured the chance of issue beyond Adnan attaching no substance to the aforementioned Prophetic Hadith. They went on to state that there were exactly forty fathers between Adnan and Abraham (Peace be upon them). Nizar, Maads only son , had four sons who forficate out into four great tribes Eyad, Anmar, Rabia and Mudar. These farthest two sub-branched into several septs. Rabia fathered Asad, Anazah, Abdul Qais, and Wails two sons (Bakr and Taghlib), Hanifa and umteen others. Mudar tribes branched out into two great divisions 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 Mudar 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. Qura ish branched out into conf utilise tribes, the most famous of whom were Jumah, Sahm, Adi, Makhzum, Tayim, Zahra and the tether 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, that, 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) said 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 opineing 9 Allah created mankind and chose me from the trump 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 fami ly. Having increased in number, children of Adnan, in pursuit of pastures and water, spread out over different parts of Arabia. The tribe of Abdul Qais, in concert with nigh 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. almost of the tribe of Taghlib lived in the Euphrates area tour some of them lived with Bakr. Banu Tamim lived in Basra semi-desert. Banu Saleem lived in the locality of Madinah on the land stretching from Wadi Al-Qura to Khaibar out front to the eastern mountains to Harrah. Thaqif dwelt in Taif and Hawazin east of Makkah near Autas on the road from Makkah to Basra. Banu Asad lived on the land east of Taima and west of Kufa, fleck family of Tai lived between Banu Asad and Taima. They were five -day-walk far from Kufa.Zubyan inhabited the p mass of and between Taima and Hawran. Some septs of Kinana lived in Tihama, spot septs of Quraish dwelt in Makkah and its suburbs. Quraish remained all told break until Qusai bin Kilab managed to rally their ranks on honorable terms attaching major gibbousness to their status and importance. 10 RULERSHIP AND PRINCESHIPAMONG THE ARABS W hen talking about the Arabs before Islam,we number it necessary to draw a mini-picture of the history of rulership, 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 coronate kings, who were in picky not independent and heads of tribes and clans, who enjoyed the same authorities and privileges possessed by crowned kings and were mostly independent, though some of whom could go through 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 population twenty ive centuries B. C. Their trace flourished, and their domain spread eleven centuries B. C. It is possible to divide their ages jibe 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 said to have h ad so great a domain that they had colonies wrong and outside Arabia. . From 650 B. C. until 115 B. C. During this era, they gave up the name Makrib and delusive the designation of Kings of Sheba. They also made Marib their capital alternatively of Sarwah. The ruins of Marib lie at a distance of sixty miles east of Sana. 3. From 115 B. C. until ccc 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 fall.Their trade failed to a very great extent, firstly, because of the Nabetean domain over the north of Hijaz guerillaly, because of the Roman transcendence 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 scatteredout. 4. From 300 A. D. until Islam dawned on Yemen. This period witnessed a administer of disorder and turmoil. The great many and civil wars rendered the people of Yemen liable to fo infl uence subjection and hence loss of independence.During this era, the Romans conquered Adn and even jockstraped the Abyssinians (Ethiopians) to subscribe to Yemen for the first time in 340 A. D. , fashioning 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 colossal Flood (450 or 451 A. D. ) mentioned in the Noble Quran. This was a great event which ca utilize 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 convert into Judaism. Having refused to do so, they were thrown alive into a high-risk ditch where a great empty had been set. The Quran referred to this event Cursed were the people of the ditch. 854 This emotional great wrath among the Christians, and in particular 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 mebibyte warriors, to effect a second conquest of Yemen in 525 A. D. under the leaders of Eriat, who was inclined rulership over Yemen, a position he held until he was assassinate by one of his army leaders, Abraha, who, after satisfaction with the king of Abyssinia, took rulership over Yemen and, later on, deployed his soldiers to oppress 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) invaders, restored independence and positive 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 deprived of royalty forever. Kisra, the Iranian king, plant a Iranian ruler over Sana and thus made Yeme n a Persian colony. Persian rulers maintained rulership of Yemen until Badhan, the last of them, tangled 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 controlIraq and its neighbourhood. Nobody could shake off their authority until Alexander the Great vanquished their king Dara I and thus subdued the Persians in 326 B. C. Persian lands were thenceforth divided and rule 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 managed to share 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 surviving 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 inconceivable for him to rule the Arabs directly and prevent them from attack 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 blight him.At the same time, the Arabs of Iraq could face the Arabs of Syria who were in the match of Byzantine kings. However, he deemed it fit to keep a Persian battalion under command of the king of Heerah to be used against those Arabs who might 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 P ersian King Sabour bin Ardashir. Amr was the first of the Lakhmi kings who control Heerah until the Persians appointed Qabaz bin Fairuz in whose reign appeared someone 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 dis postd him and nominated Harith bin Amr bin Hajar Al-Kindi, who had accepted the Mazdaki doctrine. No in the first place did Kisra Anu Shairwan succeed Qabaz than he, due to iniquity of Mazdaks philosophy, killed Mazdak and many of his followers, restored Munzir to the throne of Heerah and gave orders to find under arrest Harith ho judge refuge with Al-Kalb tribe where he spent 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 b orn(p)e by Zaid bin Adi Al-Abbadi, the Persian king got untamed 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 logical to tell Hani bin Masud to deliver An-Numans fritter up to Kisra. No sooner than had the Persian king received the fanatically cause rejection on the part of the Arab chief, he declared 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 combat wherein the Persians were severely routed by the Arabs for the first time in history.That was very soon after the birth of Prophet Muhammad Oai Caaa Uaia ? Oaa eightsome 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 reoff to the family of Lukhm when Al-Munzir Al-Marur took over. barely 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 march of the tribal emigrations, some septs of Qudaa reached the borders of Syria where they settled raze. They belonged to the family of Sulaih bin Halwan, of whose offspring were the sons of Dujam bin Sulaih known as Ad -Dujaima. much(prenominal) septs of Qudaa were used by the Byzantines in the refutation of the Byzantine borders against both Arab Bedouin raiders and the Persians, and enjoyed autonomy for a considerable soma of time which is said to have lasted for the whole second light speed A. D. One of their most famous kings was Zyiad bin Al-Habula.Their authority however came to an end upon smite 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 Chief of Believers, Umar bin Al-Khattab (May Allah be rejoiced with him). RULERSHIP IN HIJAZ Ishmael (Peace be upon him) administered authority over Makkah as well as custodianship of the sanctum refuge throughout his lifetime.Upon his death, at the age of 137, two of his sons, Nabet and Qidar, succeeded him. Later on, their enate grandfather, Mudad bin Amr Al-Jurhumi took over, thus transportationring 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 shortly before the rise of Bukhtanassar.The political type of the Adnanides had begun to gain fir mer grounds in Makkah, which could be distinctly attested by the fact that upon Bukhtanassars first encroachment 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 frightened out to Yemen, while Burmia An-Nabi fled to Syria with Maad, but when Bukhtanassars pressure lessened, Maad returned to Makkah to find no(prenominal) of the tribe of Jurhum except Jursham bin Jalhamah, whose daughter, Muana, was accustomed 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 impertinence and hatred of the Adnanides (sons of Bakr bin Abd Munaf bin Kinana) who, with the help of the tribe of Khuzaa that had come to settle in a neighbouring area called Marr Az -Zahran, invaded Jurhum and frightened them out of Ma kkah 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 hide 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 mint candy of jewelry and swords in Zamzam, prior to their sorrowful drop to Yemen. Ishmaels epoch is estimated to have lasted for twenty centuries B. C. , which means that Jurhum stayed in Makkah for sap 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 myna bird to the Aqabah Stoning Pillar. This was the authority of the family 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 sunk 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 clear-cut 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 debt instrument 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 families of Kinana.They enjoyed no privileges in Makkah or in the reverend House until the manne r 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 homeland 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 bust out and resulted in Qusais taking hold of Makkah and the pious House.THE REASONS OF THIS WAR put up BEEN ILLUSTRATED IN THREE VERSIONS The First Having observe the spread of his offspring, increase of his property and advance of his honour after Halils death, Qusai embed 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 also 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 liking 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 pocketbook 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 exit of Sofa of their privileges, antecedently mentioned, evacuation of Khuzaa and Bakr from Makkah and transfer of rulership over Makkah and custodianship of the Holy Sanc tuary to Qusai, after fierce wars between Qusai and Khuzaa inflicting heavy casualties on both sides, rapprochement 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 imposition of blood specie on Khuzaa.Qusais reign over Makkah and the Sacred House began in 440 A. D. and allowed him, and Quraish afterwards, unassailable 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 inhabitations there. An-Nusa, the families of Safwan, Adwan, Murra bin Awf obeyd the same rights they used to enjoy before his arrival.A significant accomplishment credited to Qusai was the establishment of An -Nadwa House (an fable house) on the northern side of Al-Kabah Mosque, to serve as a meeting place for Quraish. This very house had benefited Quraish a forget me drug because it secured unity of opinions amongst them and cordial solution to their problem. QUSAI provided ENJOYED THE FOLLONG PRIVILEGED OF LEADERSHIP AND HONOUR 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(p) 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 confuse. . Feeding Pilgrims This means making nutrition for pilgrims who could not spread out it. Qusai even impose on Quraish annual land tax, gainful at the season of expedition, for 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(prenominal) 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 whole kit and caboodle were regarded as positive 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 fleur-de-lys and the doorkeeping of Al-Kabah were maintained for the sons of Abd Ad -Dar. The sons of Abd Munaf, however, cast the lot for their charge, and conseq uently 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 hot democratic petite state with government offices and councils similar 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, firmness of purpose of disputes and relevant is sues were to lie in the pass of Bani Sahm. 3.Consultation was to go to Bani Asad. 4. Organization of blood-money and fines was with Bani Tayim. 14 5. appearance the national banner was with Bani Omaiyah. 6. The military institute, footmen and sawbuck would be Bani Makhz ums 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 ramify of dependency that was in cosmos 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 dictatorial privileges similar to those of kings, and were rendered full obedience and subordination in both war and peace. Rivalry among cousins for rulership, however, often covey them to outdo one another in weartaining guests, affecting generosity, wisdom and valour f or the sole purpose of outranking their rivals, and gaining fame among people e modifiedly poets who were the official spokesmen at the time.Heads of tribes and masters had superfluous claims to spoils of war such as the quarter of the spoils, whatever he chose for himself, or entrap on his way back or even the remaining indivisible spoils. THE semipolitical SITUATION T he three Arab regions adjacent to foreigners suffered great weakness 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, arbitrary 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. fertile land which rendered its fruits to the rulers and men of power to extravagantly dissipate on their pleasure s and enjoyments, whims and desires, tyranny and aggression. The tribes living near these regions were fluctuate between Syria and Iraq, whereas those living inside Arabia were disunited and governed by tribal conflicts and racial and phantasmal disputes. They had neither a king to consume 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 phantasmal centre. Rulership of Hijaz was, in fact, a miscellanea of secular and official precedence as well as apparitional 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 place Abrahams code into effect. They even had such offices and departments like those of the parliaments of today. However , they were too weak to rent 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 credence 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 flavors 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, fear 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 latria idols, a phenomenon he canonic of and believed it to be righteous since Syria was the locus of Messengers and Scriptures, he brought with him an idol (Hubal) which h e placed in the middle of Al-Kabah and summoned people to worship it. quick enough, paganism 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, stance 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, dug them out and took them to Tihama. Upon voyage 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 complete-base 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 profession 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, occupational group for their help in hardship, and supplication to them for fulfilment of wishes, hopefully that the idols (i. e. , non- Judaic gods) would mediate with Allah for the fulfilment 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 sacrifices and immolation s, which is mentioned in the Quranic verses And that which is sacrificed (slaughtered) on An -Nusub (stone-altars) 53 Allah also says erase not (O believers) of that (meat) on which Allahs report has not been pronounced (at the time of the slaughtering of the animal). 6121 Consecration of authorized(a) portions of food, drink, cattle, and crops to idols. Surprisingly enough, portions were also consecrated 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. that 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 through votive o fferings 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 work, and cattle on which (at slaughtering) the hit of Allah is not pronounced lying against Him (Allah). 6138 consignment 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 long-familiar historian, Ibn Ish, was daughter of Saiba which was a egg-producing(prenominal) camel that gave birth to ten successive fe manful animals, but no male ones, was set chip off and forbidden to yoke, burden or being sheared off its wool, or milked (but for guests to drink from) and so was done to all her female offspring which were given the name Bahira, after having their ears sl it. The Wasila was a female sheep which had ten successive female daughters in five pregnancies. all new births from this Wasila were assigned only for male people. The Hami was a male camel which produced ten liberalist 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 manner of speaking 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 disbelieve, 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 anyhow Allah things that hurt 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 cursors which were of three kinds one masking 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 revivify to the idol of Hubal, with a hundred-came l gift, for the arrow caster. Only the arrows would then decide 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 much 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 astrologists. A soothsayer used to traffic in the business of pr ognostic future events and claim knowledge of buck private secrets and having jinn subordinates who would communicate the news to him. Some soothsayers claimed that they could queer the unknown by means of a granted power, while other diviners boasted they could pause 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 yell the future.Lending credence to this news constituted a clue to their conviction that attached 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. credulity 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 refuse from pursuing 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 scout on Arafah and offering sacrifices, all of these were discovered fully despite some innovations that vitiated these holy rituals. Quraish, for example, out of arrogance, feeling of favorable position to other tribes and pride in their custodianship of the Sacred House, would refrain 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, deeply established in their social tradition, dictated t hat they would not eat dried yoghurt or cooked fat, nor would they enter a tent made of camel hair or seek shade unless in a house of adobe bricks, so long as they were connected 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 legitimate pilgrims coming from outside Makkah to circumambulate Al-Kabah in Quraish uniform 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 hide their groins. Allah says in this concern O Children of Adam behave your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of) the Kabah. 731If men or women were bighearted 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, th ey would not enter their houses through the doors but through holes they used to dig in the back walls. They used to regard such behaviour 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 considerably 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 dying 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 phase started with the Roman occupation of Palestine under the leadership of Roman Buts in 70 A. D. This resulted in a tidal roll out 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 Copernican 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 gone 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 body politic there to propagate and gain adherents.After his death, his son Yusuf Dhu Nawas rose to power, attacked the Christ ian community in Najran 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 related part of that story in Al-Buruj (zodiacal signs) Chapter. Christianity had first made its appearance in Arabia following the institution of the Abyssinian (Ethiopian) and Roman colonists into that country. The Abyssinian (Ethiopian) colonizatio n forces in federation with Christian missions entered Yemen as a retributive reaction for the iniquities of Dhu Nawas, and started vehemently to propagate their faith ardently.They even built a church service and called it Yemeni Al-Kabah with the aim of directing the Arab pilgrimage caravans towards Yemen, and then made an attempt to powderise the Sacred House in Makkah. Allah, the Almighty, however did punish them and made an example of them here a nd hereafter. A Christian missionary called Fimion, and known for his ascetic behaviour and working miracles, had similarly infiltrated into Najran. There he called people to Christianity, and by virtue of his honesty and truthful 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 pop 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 familiar 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 foll owers coalesce or adjacent to the Magians in Iraq and 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 internal good manners. They plunged into disobedience and ungodliness, and developed certain suspicious 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 alliance 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 take of atheism and disbelief. Christianity likewise opened its doors large-minded to polytheism, and got too difficult to compre hend as a heavenly religion. As a religious practice, it developed a sort of peculiar medley of man and God. It exercised no bearing whatsoever on the souls of the Arabs who professed it simply because it was transfer to their style of life and did not have the least relationship with their p