The Life & Character of the Seal of Prophets (sa) - Volume I — Page 69
II - Arabia & its Inhabitants 69 immensely. As a result, on the ancient passage which led to the eastern coast of Arabia, extending from Syria to Ḥijāz then to Yemen and further on through Ḥaḍra Maut, the traffic of mercantile caravans practically came to a complete halt. The only business activity left was to be within the country alone. This local trade was confined only to places like Ḥijāz, Yemen, Baḥrain, Najd, etc. However, approximately 100 years prior to the birth of the Holy Prophet sa the chain of Syria’s commerce commenced once again with Yemen and Baḥrain. Although this commerce was not of the same magnitude (nor could it have possibly been), yet the country was somewhat revived. In the time of the Holy Prophet sa the mercantile caravans of the Quraish regularly travelled to Syria and Yemen. These caravans travelled to other regions as well, however, during this time period, the largest business relationship of the Quraish existed with Syria. The route utilised most often whilst travelling from Makkah to Syria, led to the north, along the Red Sea. Yathrib which later became known as Madīnah, was situated in the close proximity of this very route. Along the passage to Syria, the location wherefrom the path to Madīnah separates to the east is known as Badr, where the first battle between the Muslims and Idolaters took place. Generally, goods of export consisted of valuable minerals, pearls, animal hide, hot spices and fragrant materials. As can be easily assumed, products of import were generally comprised of grain, clothing, weaponry, liquor and dry foods. It was the custom of Arabia to arrange commercial carnivals at various locations during different times of the year, wherein merchants from far and wide would thus, engage in trade. Regions such as Dummatul-Jandal near Syria, Mushaqqar in Baḥrain, Wabā in ‘ Ummān, San‘ā ’ in Yemen and ‘ Ukāẓ in Ḥijāz were, in particular, quite noteworthy in the observance of these carnivals. Education and Ancient Poetry Literacy was existent among the Arabs, but little. With the exception of a few distinct individuals, the entire country was illiterate, and of these educated individuals, most resided in the cities. However, despite this illiteracy, the Arabs were quite proud of their eloquence and fluency of speech, to such extent as they called the rest of the world ‘Ajamī , meaning dumb and mute. There is no doubt in the fact that with respect to their eloquence, the Arabs did in fact possess a kind of perfection, the magnitude of which was