The early years of Islam witnessed much oppression, particularly in Makkah when Muslims were small in number, facing the tyranny of the Quraysh and abuse by those who wanted to curry favor with their masters who were determined opponents of Islam. In a situation like that which prevailed in Makkah at the time, the voice of reason is often weak, and wisdom is abandoned by the wayside. Nevertheless some people remain opposed to such tyranny, counseling the oppressors against their tactics which will inevitably rebound on the oppressors and their community. But such wisdom often goes unheeded. During the Prophet’s (peace be upon him) lifetime, when he and his companions were subjected to harsh treatment by the Quraysh, some dignitaries of the Quraysh tried in vain to restrain the hard-liners, such as Abu Jahl and Uqbah ibn Abi Muayt. When the hard-liners were excessive in their abuse, some of the wiser elements in the Quraysh hierarchy took some positive action to reduce the tension by giving open support to the Prophet and his followers. One of those was Abu Al-Bakhtari ibn Hisham who, though remaining non-Muslim, always counseled moderation in the Quraysh’s attitude to Islam.
Abdullah ibn Masood reports: “One day the Prophet was in the Mosque, while Abu Jahl, Utbah ibn Rabeeah and his brother Shaybah, Uqbah ibn Abi Muayt, Umayyah ibn Khalaf and two others were sitting in the Hijr next to the Kaaba. The Prophet was praying, and when he prostrated himself he stayed long in his prostration. Abu Jahl said to his fellows: ‘Who is willing to go and bring the inside of the belly of those people’s slaughtered camel so that we empty it over Muhammad.’ Uqbah ibn Abi Muayt, the worst of the group, did exactly that and threw it all over the Prophet’s shoulders as he was prostrating himself in his prayer. I saw it all but I could not say a word as I did not have any support. I wanted to leave, but I heard Fatimah, the Prophet’s daughter coming up to her father and she removed the dirt off him. She then turned toward those people of the Quraysh and poured verbal abuse on them, but they did not answer her. When the Prophet finished his prostration, he lifted his head normally. After finishing his prayers, he said: ‘My Lord! Support me against the Quraysh and punish Utbah, Uqbah, Abu Jahl and Shaybah.’ He then left the Mosque.
“As he left, Abu Al-Bakhtari ibn Hisham met him and he had a whip in his hand. Realizing that the Prophet was shaken, he asked him what was the matter. The Prophet said: ‘Leave me alone.’ Abu Al-Bakhtari said: ‘God knows that I won’t leave you alone, for something has happened to you.’ The Prophet told him what Abu Jahl had said and what was done. Abu Al-Bakhtari said: ‘Come with me inside the Mosque.’ When they were inside, he asked Abu Jahl whether he was the one who ordered the camel’s inside to be thrown over Muhammad. Abu Jahl owned to his deed. Abu Al-Bakhtari lifted his whip and hit Abu Jahl on his head. Those around were excited and wanted to avenge Abu Jahl, but he said: ‘Stop! I pardon him. Muhammad only wants to sew the seeds of hostility between us so as to save himself and his companions.’”
The first part is related by Al-Bukhari, Muslim and Al-Tirmidhi omitting the second part about the confrontation, while the second part is related by Al-Bazzar and Al-Tabarani, which means that the second part does not aspire to the high degree of authenticity of the first part. However, we know that the Prophet continued to acknowledge that Abu Al-Bakhtari was a reasonable man with whom no enmity should be harbored. In fact the Prophet gave orders before the Battle of Badr that no Muslim should kill him, but he was killed as he refused to be taken prisoner and insisted on fighting.
This is similar to the story of Hamzah, the Prophet’s uncle, when he avenged him against abuse by Abu Jahl. One day Abu Jahl passed the Prophet near the hill of Al-Safa, a short distance from the Kaaba. Realizing that the Prophet was alone, Abu Jahl assaulted and abused him. He also ridiculed Islam and talked about the Prophet’s message with contempt. The Prophet did not say a single word in reply. The incident was witnessed, however, by a maid looking through a window of a house in which she worked. When Abu Jahl finished his repugnant exercise, he went to join a group of his folk sitting near the Kaaba.
Soon afterward, Hamzah, an uncle of the Prophet who was about the same age as the Prophet or a little older, was returning from a hunting trip. Hamzah enjoyed his hunting. It was his habit, whenever he returned from hunting, to go first to the Kaaba and do a tawaf. He then greeted every group of people who sat there, as was the Makkan habit. He was well respected and everyone enjoyed his company.
This time, the maid stopped him as he passed by her. She related to him what she saw Abu Jahl doing to his nephew, Muhammad, and told him that the Prophet did not return any insult.
Hamzah was furious with Abu Jahl. He went straight to the Mosque in search of him. When he saw him with his kinsfolk, he went up to him with his bow in his hand. As he stood over Abu Jahl’s head, he struck him with the bow with all his might, causing a long cut in his forehead. He then said: “Do you abuse him when I follow his religion? I say the same as he says. Try to stop me if you can.” As Abu Jahl’s wound started to bleed, his comrades tried to avenge him. He, however, realized that the situation could deteriorate, so he told them, “Leave Abu Imarah (i.e. Hamzah) alone. I have indeed abused his nephew badly.” This incident is laden with tribal overtones. Hamzah’s fury and retaliation were motivated by tribal loyalties. Similarly, Abu Jahl’s conciliatory remark after he was punished by Hamzah aimed to avoid any tribal clash over the matter. Had Hamzah been overcome by the sheer number of his opponents, his tribe would have had to avenge his humiliation. Matters could have got out of hand. Hamzah’s declaration that he was a follower of Muhammad was made in a moment of great anger, so it might have had no real foundation and he might still be persuaded to forget the matter — or so Abu JahI might have thought. On this last point he was totally mistaken. Hamzah might have said what he did on the spur of the moment and without realizing its implications; however, he went to his nephew and learned from him about Islam. As he listened, a feeling of reassurance grew stronger and stronger within him. He had no regrets. His decision gave the Prophet and the Muslims a feeling of strength, because he was one of the most courageous fighters in Arabia. The Quraysh realized that Hamzah was a significant recruit to Islam. It was not simply that the number of Muslims increased by one, but that now the community of Muslims had within its ranks a man of immense power who commanded great respect and imparted much confidence to them. To the last day of his life Hamzah continued to be one of the main stalwarts of the new call to Islam.
