Reliable
Al-Amin(the Trustworthy) is Coming...
It was before Hazrat Muhammad was given the duty of prophethood. The tribes had come together to reconstruct the Kaaba and were working hard. It was time for Hajar al-Aswad (the Black Stone) to be put in its place. Every tribe wanted to place it themselves; therefore, there was a conflict among them. The conflict got bigger and people took out their swords.
Due to the conflict that lasted for a few days, the reconstruction of the Kaaba was paused; everybody was focused on the placement of Hajar al-Aswad. Everybody was worried that a bloody incident would take place. Huzayfa b. Mughira, also known as Abu Umayya, one of the elderly of the Quraysh, came forward and presented this offer:
“O Qurayshis! Let us choose the first person to enter the Kaaba from that gate (he pointed to the gate of Bani Shayba) as a judge and let him decide to settle the conflict!”[1]
That unexpected offer of Abu Umayya was accepted by all tribes. Everybody started to look at the gate of Bani Shayba. Who was going to enter through that gate and how was he going to settle the problem? How was he going to settle it without breaking the hearts of any tribes? People were observing that gate with curious looks. Somebody was seen at the gate!
They immediately recognized this dignified man from his posture and walking style; they shouted happily,
“He is al-Amin! He is Muhammad! We will accept the decision he will make!”[2]
Yes, the one that was coming was Muhammad al-Amin (pbuh). He was the honest person that everybody trusted in. Therefore, the worried and curious looks turned to happy looks. Everybody was sure that he was going to make a fair decision.
Yes, the entrance of the Prophet (pbuh) through that gate was not coincidental. He was going to make them confirm that he had wise decisions and profound ideas before his prophethood.
Qurayshis told him about the situation.
The mind of the Prophet was very clean just like his heart. He made the right decision soon and said,
“Bring me a cloth at once!”
They brought him a cloth immediately. According to a narration, it was the garment of Walid b. Mughira. According to another narration, the Prophet (pbuh) used his own garment for it.[3]
The Messenger of Allah (pbuh) put the cloth on the ground.
Everybody was looking at the Prophet (pbuh) carefully. What was he going to do with that cloth?
They did not have to wait long. The Prophet (pbuh) put Hajar al-Aswad in the middle of that cloth and said,
“Let one person from every tribe hold this cloth.”
They did so. They liftedHajar al-Aswad to the place where it was going to be put with the cloth.
And the Messenger of Allah put Hajar al-Aswad into its place with his own hands and had the honor of placing it.
After that, they went on putting up the wall and it was completed in a short time.[4]
Thus, the Messenger of Allah prevented a bloody clash among the tribe as a result of his right decision, which was a divine grant.
With that decision, the Prophet (pbuh) showed that he had a shrewder view, a stronger reasoning and a brighter intelligence than the more experienced and older people that were present there and that he was supported by a divine force.
Loyal to the Trust
The polytheists trusted the Messenger of Allah (pbuh) so much that they entrusted their most important things to him though they were his enemy. The Prophet (pbuh) kept their trusts in the best way though they were polytheists. His friend Jibril had informed him about the plan of the polytheists to kill him by surrounding his house just before he set off for the journey of Migration. He could have taken the things that the polytheists who wanted to kill him had entrusted to him to Madinah but he gave Hazrat Ali (may Allah be pleased with him) the entrusted things to return to their owners, which was a suitable act for "al-Amin". He set off after that because he was Muhammad al-Amin...[5]
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[1] Ibn Hisham, ibid, V. 1, p. 209; Ibn Sa’d, ibid, V. 1, p. 146; Tabari, ibid, V. 2, p. 201.
[2] Ibn Hisham, Sirah, V. 1, p. 209; Ibn Sa’d, Tabaqat, V. 1, p. ?
[3] Balazuri, Ansab, V. 1, p. 99.
[4] Ibn Hisham, ibid, V. 1, p. 209-210; Ibn Sa’d, ibid, V. 1, p. 146; Tabari, Tarikh, V. 2, p. 201.
[5] Kaniatın Efendisi, Salih Suruç, p:297.
[2] Ibn Hisham, Sirah, V. 1, p. 209; Ibn Sa’d, Tabaqat, V. 1, p. ?
[3] Balazuri, Ansab, V. 1, p. 99.
[4] Ibn Hisham, ibid, V. 1, p. 209-210; Ibn Sa’d, ibid, V. 1, p. 146; Tabari, Tarikh, V. 2, p. 201.
[5] Kaniatın Efendisi, Salih Suruç, p:297.
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