SHAMA SHAIK INFORMATION SYSTEM

That's Not a HIJAB

2010-06-09T09:10:00.000-07:00

Zaitoon (Olive) is Cure for Seventy Diseases

2010-06-06T22:31:00.000-07:00

Zaitoon (Olive) the sign of peace and friendship in this world has its description in Holy Qur’an Allah Taala says

By the fig and olive
And the mount of Sinai
And the city of security
We have indeed created man in the best of moulds
Then do we abase him (to be) the lowest of low
Except such as believe and do righteous deeds for they shall have a reward unfailing
What then, can after this, make you deny the last judgement
Is not Allah the wisest of judges” (The Fig, Surah 95)

The plant of olive goes upto the height of 3 metres, leaves are bright green and very attractive and the fruits are of bright bluish or violet colour, possesses a metallic taste. It is known from old ages. During the excavation of ancient Egyptian graves, vessels full of olive oil were found with other articles. According to the scholars of Hadith, on subsidence of Toofan-E-Nooh, when water level came down, the first thing on the earth that was seen, was the olive plant.

The plant is extensively found in Asia minor, Palestine, Roman territory, Greece, Portugal, Spain, Turkey, Italy, North Africa, Algeria, Tunisia, California in America, Mexico, Peru and South zone of Australia. Usually it is imported from Spain, Italy, France, Turkey and Greece. Though olive fruits are very nutritious it is not usually eaten due to its metallic taste. Rather pickles of its fruits are largely consumed in Europe. The fruits preserved in vinegar is imported from Greece and liked very much in Europe and in Arabian countries.

Olive oil is a good preservative for other eatables too. Sardine and other fishes are tinned and preserved in olive oil. The smoke-less burning of olive oil is a peculiar feature, which produces a bright light. Holy Qur’an stresses the importance of Zaitoon on several occasions: (141-M-AlInaam-6), (99-K-AlInaam-6), (11-K-AlNahl-16), (AlNoor-35), (Moominoon).

Hazrat Sayyed Al-Ansari narrates that the Prophet (Pbuh) said “Eat the olive oil and massage it over your bodies since it is a holy (mubarak) tree.” (Tirmizi, Ibn Maja)

Hazrat Alqama Bin Amir narrates that Prophet (Pbuh) said, “ There is olive oil for you, eat it, massage over your body, since it is effective in Heamorrhoids (Piles).” (Ibn Al-Jozi, Zanbi)

Hazrat Aqba Bin Amir narrates that the Prophet (Pbuh) stated, “You have the olive oil from this Holy (mubarak) tree, treat yourself with this, since it cures the Anal fissure (Basoor).” Khalid Bin Saad narrates “I came to Madinah with Ghalib Bin Al Jabr. Ghalib became ill during the journey. Ibn Abi Ateeq came to see him and told a narration from Hazrat Aisha that the Prophet (Pbuh) told about the cure in Kalonji. We crushed a few seeds of Kalonji and mixed it with olive oil and dropped in both nostrils, after which Ghalib became healthy.” (Ibn Maja, Bukhari)

Hazrath Abu Hurairah (t) narrates that the Prophet (Pbuh) stated, “ Eat the olive oil and apply it (locally), since there is cure for seventy diseases in it, one of them is Leprosy.” (Abu Naim)

Hazrat Zaid Bin Arqam narrates “ We have been directed by the Prophet (Pbuh) that we should treat the Pleurisy with Qust-e-Behri (Qust Sheerin) and olive oil.” (Tirmizi, sanadeAhmed, Ibn Maja)

Olive oil has a place in Govt Pharmacopoca of USA and Britain (British Pharmacopoca). Both of these countries have given prime importance to olive oil for the treatment of various ailments and have fixed standard parameters to evaluate its purity.

It contains Palmatic Acid, Oleic Acid, Linoleic Acid, Steanic Acid, Myristic Acid and Glycerides. It is not dissolved in water but in Alcohol, Ether, Chloroform and Liquid Paraffin.

The adulterant very often used in the olive are of the seeds of Tea Plant, Arachis oil in the market samples of olive oil. Sometimes Machine Gun oil and refined Mobile oil are also found.

Olive oil is extracted from the ripened fruits. The unripe and over ripe fruits contain less amount of the oil. The fruits are processed three times. Successively, the first round oil is the best in quality, golden in colour, with a light fragrance and known as virgin oil. Some varieties of olive oil remained unchanged in its effectiveness for years together. It contains therapeutic potential even if it is a thousand years old. Despite the prime importance and holiness given by Qur’an and Prophet Muhammad (Pbuh) no work has been done to find out its efficacy for the ailments other than the Haemorrhoids, Anal fissure, Skin diseases, pleurisy and leprosy, which are already described by the Prophet (Pbuh) , whereas the Prophet (Pbuh) himself says us that it contains cure for seventy diseases.

According to Ibn Al-Qayyim the red coloured oil is better than blackish one. It is an exhilarant, glows up the facial complexion, provides prevention against poisons, regulates the digestive process, expels the intestinal parasites, makes the hair lustrous and minimises the ageing problems. The massage of olive oil with common salt over the gums is a remedy for several diseases of gums and teeth. The local application of olive oil or the water extracted from the crushed olive oil leaves is effective on boils, rashes and itching. The chronic ulcers and boils, which show difficult healing condition, are healed up with the use of olive oil locally.

According to Zahbi it strengthens the hairs and body, hence could be used as a good tonic in old age problems and to delay the ageing process. It is also useful in sexual weakness. Combination of normal saline with olive oil is highly effective in burns cases.

The decotion of olive leaves in water is effective against mouth and lips ulcers and allergic dermatitis also. The concentrated aquous extract of olive leaves and fruits is very effective against dental cavities and application of this solution shows very good effects on Leukoplaquea in mouth. This solution is applied with vinegar on Alopecia, grows the hair and removes the Alopecia. It is also stated that the local application of this extract removes the scars of small pox and boils. The powder of seeds mixed with butter is effective in brittle nails. The pickles prepared from olive fruits is a good appetizer and removes constipation. The smashed leaves are applied locally to check excessive perspiration. The water extracted from the leaves with honey is used as Ear drops and effective in various Ear ailments. The oil procured by burning of olive wood is effective against all fungal infection viz, Ringworm, T.versicolor etc. in addition to Eczema, Psoriasis, Dandruff and Alopecia. The local application of olive oil on scalp is highly effective against dandruff. It grows the hairs and checks, the loss of hair. The application of olive oil in eyes relieves the inflammation.

The massage of olive oil over the body tones up the muscles and organs, it relieves muscular pains. Some physicians also advocate the massage of olive oil for epilepsy. It relieves the Sciatic and arthritis. The ointment prepared from olive oil are very good healing agents. It heals the sinus and fistula very quickly. 25ml of olive oil mixed with 250ml of barley water, if taken internally, is highly effective against chronic constipation. It is good Diuretic, hence is used in Ascites. It also removes the kidney stones.

A conventional regimen is also available comprising of olive oil and other herbal drugs having potential against the Gall bladder stones. It is stated that this regimen dissolves and expels the Gall bladder stone.

In view of the researchs carried out in USA and England, it is concluded that it is a good nourishing diet during the ailments of kidney, where nitrogen containing food/proteins in take is contra indicated. Since, the Prophet (Pbuh) stated that it is a good remedy for Anal fissure, hence for the same complaint patients were advised to take two spoonful of olive oil at bedtime and an ointment was applied on fissure locally at retiring and in morning, prepared from 8 spoonfuls of olive oil and 2 spoonfuls of ground henna leaves. This showed very good effects against the problem. It is a good tonic for hair and maintains the lustre. Its combination with other prescribed drugs of Tibb-al-Nabwi is a good remedy for Psoriasis and Eczema. The impressions of several doctors practising in middle east and North Africa reveal that no case was detected of Gastro Intestinal Carcinoma, among those who were used to consuming olive oil. Japanese doctors also endorse this fact and have the opinion that olive oil prevents the incidence of Carcinoma in G.I.T.

The Prophet (Pbuh) stated that it is a good remedy for intestinal inflammations. Therefore it was used in the cases of G.I.T ulcers and found very much effective. It is also observed that no remedy equates the benefits of olive oil in hyper acidity and gas troubles.

The Prophet (Pbuh) recommended the use of olive oil in Pleurisy. Keeping this in view olive oil was administered in various diseases of Respiratory tract and it was observed that the regular users of olive oil were least affected with common cold and coryzha and pneumonia.

The clinical experiences of well qualified and highly established doctors in the profession who take a keen insight in Prophet’s medicine reveal that olive oil is a good supportive treatment in Tubercular infection of either sites. According to a narration of Kahlid Bin Saad in Ibn Maja, one spoonful of Kalonji was pulverised and mixed with 12 spoonful of olive oil. This suggestion was dropped into the nostrils morning and evening for the cases of chronic cold and epistaxis. The results were found highly positive.

Homosexuality

2010-06-05T09:24:00.000-07:00

Homosexuality

Cities of Sodom and Gomorrah are reminders of punishment suffered by the people who committed homosexuality

In more than one place in His majestic book, Allah has related the story of Lut (Lot). Concerning their destruction, he says: Then, when Our command came to pass, We turned their city upside down and rained upon it stones of baked clay, heaped layer upon layer, marked by your Lord. And they (the stones of punishment) are never far from the wrong doers! (Hud 11: 82-83)

The last warning is for the Muslim Ummah: If they indulge in the practice of homosexuality, Allah's punishment is not far off. The Prophet (Pbuh) cursed homosexuals by repeating three times: "Allah has cursed anyone who does what Lut's people did." And he said: "If you find any persons engaged in homosexuality, kill both the active and the passive partner." Ibn Abbas said: "Find the tallest building in the town and throw the homosexual down from its roof, then stone him to death".

This punishment is based on the analogy of Allah's punishment of Lut's people. There is consensus among Muslims that homosexuality is a major sin, which Allah has prohibited in the following verses: Of all creatures in the world, do you approach males and leave those whom Allah created for you as your mates? But, rather, you transgressors! (Al-Sh'ura 26: 165-166)

In another verse, Allah says concerning His prophet, Lut: Truly, they were an evil people, perverted! (Al-Anbiya 21:84)

The name of this town was Sodom, and its men practised sex with men in addition to many other abominations.

Ibn Abbas describes several traits related to what the people of Lut used to do. Some of these are: Not covering the private parts in front of people of the same sex; whistling with the fingers; opening the shirt to show the chest; wearing long pants which drag the floor; and homosexual sex (or lesbianism).

The Prophet (Pbuh) said: "Lesbianism is Zina between women." Abu Hurairah reported Allah's Messenger (Pbuh) said: "Four types of people awake under Allah's anger and go to bed under Allah's displeasure." Those who were listening asked: "Who are they, Messenger of Allah?" He replied: Men who imitate women, women who imitate men, those who have sex with animals, and men who have sex with men."

It is said that when a man mounts a man, the Divine Throne shakes out of the fear of Allah's wrath and the heavens tremble.

Then the angels start reciting, "Say: 'He is Allah, the One; Allah, the self-sufficient. He does not beget nor is He begotten, and there is none like Him" (Ikhlas 112 1-4) until his wrath subsides.

Among those whom Allah will not look at on the Day of Resurrection, and to whom He will say, "Enter the fire along with those who enter," the Prophet (Pbuh) counted the following: The active and the passive partners in homosexuality; the one who has sex with animals; the one who is married to a woman and her daughter at the same time; and the one who masturbates regularly, unless they repent and reform.

The following are also listed among the abominations of Lut's people: playing backgammon; racing pigeons; holding fights between dogs, rams or roosters; entering bathhouses naked; and cheating with weights and measures.

Ibn Abbas said: "If a homosexual dies without repentance, he is changed into a pig in his grave." (Ibn Al-Jawzi)

The Prophet (Pbuh) said: "Allah will not look at a man who has intercourse with a man or a woman in the anus."

The Punishment inflicted on one who willingly makes himself a passive partner in homosexuality Khalid bin Walid once wrote to Abu Bakr that in a certain place there was a man who invited other men to have sex with him.

Abu Bakr then consulted with the companions of the Prophet (Pbuh) about this. Ali ibn Abi Talib said: "This is that sin which none but the people of Lut have done, and Allah has informed us about how He punished them. In my opinion, he should be killed." So Abu Bakr wrote to Khalid, and Khalid killed him.

It is reported that on one of his journeys Hazrat Isa (Jesus) saw a man being burned by fire. He took some water to throw at him, but all of a sudden the fire turned into a boy and the man turned into a fire. Isa was surprised by this and said: "Lord, return them in the condition they were in this world so that I may ask them about their situation." Thereupon Allah revived them and they were a boy and a man. Isa asked them: "What is the situation with you?"

The man replied: "Spirit from Allah, while I was alive. I was passionately in love with this boy and used to have sex with him. When I died and the boy died, he became fire, which burns me. Then I take turn, and become fire and burn him. Thus, we alternate, and this is our punishment until the Day of Resurrection.

OLIVE OIL

2010-06-05T00:09:00.000-07:00

OLIVE OIL

Out of all the cooking oils that exist, for example: vegetable oil, canola oil, sunflower oil, corn oil, nut oil, peanut oil, safflower oil, (just to name a few) are not healthy for the body, except for OLIVE OIL. Olive oil is the only oil that is healthy for the body. According to scientists, olive oil can help prevent cancer (even breast cancer), heart disease, rhumatoid arthritis, blood clotting (after eating a fatty meal) and help lower high blood pressure. Naturally grown or organically grown, cold pressed, extra-virgin olive oil is the best. In the Holy Qur’aan, Allah (who is the Creator and Sustainer of all the Boundless Universes) refers to the Olive as a blessed tree:

Qur’aan 24: 35

"Allah is the light of the galactic heavens and the planet earth. The allegory of His light is that of a concave mirror behind a lamp that is placed inside a glass container. The glass container is like a bright, pearl-like star. The fuel thereof is supplied from a blessed olive tree, that is so vast it encompasses both east and west. Its oil is almost self-radiating; needs no fire to ignite it. Light upon light. Allah guides to His light whomever He wills. Allah thus cites the parables for the people. Allah is fully aware of all things."

When you buy olive oil in the store, you have to be careful because the majority of the olive oil in the store is not pure (they do not contain all the nutritional value that olive oil is supposed to have); trying to find real olive oil is like looking for a needle in a haystack.

In order to find real olive oil, it must meet the following specifications: (1) Extra virgin olive oil should have a free oleic acid acidity of no more than 1%, whereas ordinary virgin olive oil can have an acidity of up to 3.3% (this is not good). (2) Extra virgin olive oil is supposed to be cold pressed. (3) Extra virgin olive oil is supposed to be unfiltered and look cloudy. Most olive oil that you find in the store is factory-produced olive oil that looks clear. If it is clear, then it has been filtered, which further reduces the nutritional quality of the oil. Let me repeat: Real olive oil is not filtered; it looks cloudy. (4) The oil should be packaged in dark glass bottles to protect it from the damaging effects of light. Avoid buying oil that is stored in plastic containers because the oil can absorb some of the compounds used in the plastic, such as PVC’s (polyvinyl chlorides) which cause cancer.

When you buy your Extra Virgin Olive Oil, it should be stored in a cool cupboard away from sunlight and heat. You may refrigerate the olive oil, though this will make it more cloudy. The cloudiness will disappear when the oil returns to room temperature.

Now, as I have stated earlier: Naturally grown or organically grown, cold pressed, extra-virgin olive oil is the best. It is very important to be aware that just because you can find olive oil in the store that says "extra virgin olive" it does not mean anything because of the corruption that exists in the industry of food/health. There are those who exploit the masses of health conscious people, for profit. Please go to the following two web addresses or sites on the internet to get more information on the olive oil scandal and also learn more about olive oil in general:

Daily Al Quran & Hadith

2010-06-02T01:25:00.001-07:00

Daily Al Quran & Hadith

2010-05-21T22:50:00.000-07:00

Al Quran:

Hadith:

Daily Al Quran & Hadith

2010-05-19T06:23:00.000-07:00

Al Quran

Hadith:

Visiting graves

2008-12-21T00:09:00.000-08:00

Visiting graves

Can we seek help from a deceased person when visiting his grave? Can we pray directly to the Prophet and request him to grant us our needs? (Nawaz)

In a highly authentic Hadith, the Prophet (peace be upon him) is quoted as saying: “When a person dies, all his actions come to an end except in one of three ways: A continuing act of charity, a useful contribution to knowledge and a dutiful child who prays for him.” This is a clear statement that after death, no one can do anything for himself, let alone for others. Moreover, God says in the Qur’an: “You cannot make those who are in their graves hear you.” (35: 22) This statement is very clear and precise, telling us that a dead person buried in the grave cannot hear or listen.

When we take the Qur’anic verse and the Prophet’s statement together we realize that when a living person visits the grave of a dead person and makes a request, he is actually addressing someone who can neither hear him nor do anything for himself or others. Needless to say, it is a totally futile effort. Moreover, such an action is against Islamic principles, which make people’s destiny determined by God alone according to His absolute knowledge and wisdom. Those who visit such graves in the hope that the dead will help them because of their position with God are actually saying that they know how God will judge these people. Such a claim means that they are aware of something that God says He keeps to Himself. On what basis can they make such a claim?

Nor is it correct to pray to the Prophet to grant us our needs. He certainly was the best man that ever walked the earth, and he is in a favored position with God. There is no doubt about that. However, we cannot assign to him what he does not have. God has granted him a position that will enable him to intercede with God for his followers, appealing to Him for their forgiveness, but this takes place on the Day of Judgment, not in this life. The Prophet’s role in this life is completed and he no longer has any influence on events, except through his teachings. When people obey his teachings, they are able to accomplish good things in human life, but this is through their own actions.

Moreover, why do we need to pray to anyone other than God? Suppose you have a problem with a governmental department and you are seeking to ensure that you get your rights. If you have a chance to put your case to the head of that department, and he assures you that he will listen attentively to your case and ensure that you get what is rightfully yours, would you prefer to put your case to one of his employees? Suppose that the head of the department promises you that he will give you double what you are entitled for, would you employ a lawyer to speak on your behalf? What if the rules in that department make clear that when a lawyer is employed, you cannot get anything beyond what is rightfully yours?

This is a proper comparison concerning our position with God. He tells us that when we pray Him, He will answer us and grant us what we have prayed Him for. He says in the Qur’an: “Your Lord says: ‘Pray to me and I will answer you.’” (40: 60) The Prophet tells us in several Hadiths that God answers all our prayers and gives us much more. Why do we need to go to others when going to anyone else is certain to incur God’s anger? To call on dead people whom we think to have been pious and to put our requests to them is an act of worship addressed to them and it is certain to incur God’s displeasure. Therefore, it must never be done by a Muslim.

The Prophet’s(SAW) Haj, step by step - Part 6

2008-12-05T21:40:00.001-08:00

The Prophet’s(SAW) Haj step by step — 6

The articles in this series quote the detailed Hadith narrated by Jabir ibn Abdullah, describing the pilgrimage of the Prophet (peace be upon him) from the moment he announced his intention to do it. This Hadith provides the basis of most of the rulings concerning the performance of all pilgrimage rituals. We quote the Hadith and add some comments of explanation where necessary.

We noted that at Muzdalifah, the Prophet only offered his two night prayers, Maghreb and Isha, combining the two and shortening the second, then went to sleep until shortly before Fajr. This is the practice to be followed. Pilgrims arrive at Muzdalifah and they are tired after a full day at Arafat. Having some sleep is the best thing because they have another full day ahead of them. We continue with the Hadith reported by Jabir:

“The Prophet carried Al-Fadl ibn Abbas (his cousin) behind him on his she-camel. Al-Fadl was a man of fine hair, fair complexion and generally handsome. When the Prophet moved on he came across some women riding on their camels and moving fast. Al-Fadl gazed at them and the Prophet put his hand on Al-Fadl’s face. Al-Fadl then turned his face the other way and gazed at the women. The Prophet put his hand again from the other side to turn Al-Fadl’s face away from the women. When he arrived at Muhassar Valley, he increased his speed a little and proceeded along the middle road (which was different from the one he used on his way to Arafat) which led to the Grand Jamrat.

“He proceeded up to the Jamrat, which is by the tree where he did the stoning. He threw at it seven little stones and each time he threw a stone, he said: ‘Allah-u akbar’, which means ‘God is supreme.’ When he finished his stoning he stood at the bottom of the valley (so that Mina, Arafat and Muzdalifah were on his right-hand side and Makkah was to his left). He then went to the slaughter place where, with his own hand, he sacrificed 63 animals and asked Ali to slaughter the rest. Ali did that, and the Prophet made Ali his partner in his sacrifice. He ordered that a small piece of meat should be taken from each animal he sacrificed and they were all put in a large saucepan to cook. When it was ready, the Prophet and Ali had some soup and ate of the meat of that cooking.

“The Prophet then mounted his she-camel and went straight on to Makkah. Arriving at the Sacred Mosque he did the tawaf of ifaadah and prayed Dhuhr at Makkah. He then went toward Zamzam where members of the clan of Abd Al-Muttalib (the Prophet’s own clan) were serving people, getting the water from the well of Zamzam to give a drink of its water to anyone who cared to have one. The Prophet said to his tribesmen: ‘You Bani Abd Al-Muttalib! Work hard at providing drinks for people. I would have joined you in your service except for my fear that people would overpower you to do this service.’ They gave him a bucket of water and he drank from it.”

The last statement by the Prophet means that he feared that if he were to join his relatives in providing drinks for pilgrims, people would think this to be one of the pilgrimage rituals and everyone would try to emulate the Prophet. This would have led to chaos. Hence, he refrained from doing it.

The Hadith mentions the order in which the Prophet did the four duties due on the day of sacrifice, i.e. 10 Dul Hijjah. However, his companions did these in different orders. When they reported this to him, he approved all permutations. Thus, he made it easy to fulfill these duties for all time. Had he insisted on any particular order, this would have become obligatory. With the large numbers of pilgrims we see nowadays, it would have been impossible to fulfill these duties. The latitude the Prophet allowed ensures that all pilgrims can fulfill their duties without much difficulty.

The Hadith Jabir reported on the Prophet’s pilgrimage is thus concluded. It practically covers all aspects of the pilgrimage up to the end of 10th of Dul Hijjah, leaving out only the stay in Mina and stoning on the following days and the tawaf of farewell.

The Biography of Prophet Muhammad (PBUH) - 5

2008-12-01T00:02:00.000-08:00

The Biography of Prophet Muhammad (PBUH)

81. Who was Sumayyah (May Allah be pleased with her)?

She was Yaser's (a slave of Abu Jahl) wife.

82. Who was Ammar (May Allah be pleased with him)?

He was Yaser and Sumayyah's only son.

83. How did Summaya (May Allah be pleased) die?

Abu Jahl murderded her with a bayonet.

84. Who was Zaid Ibn Haritha (May Allah be pleased with him)?

He was a slave.

85. Who purchased him (Zaid Ibn Haritha)?

Khadijah's nephew Hakim Ibn Hizam purchased him and presented him to her.

86. What did Khadijah do with Zaid Bin Haritha?

She presented him to the Prophet who set him free.

87. Did Zaid Bin Haritha want to go to his parents?

No, he preferred to live with the Prophet (p.b.u.h.).

88. To whom was Zaid Bin Haritha married?

To Umma Aiman (May Allah be pleased with her).

89. Who was Ja'far?

He was the elder brother of Ali Ibn Talib (May Allah be pleased with him).

90. Where did he (Ja'far) emigrate?

To Abyssinia.

91. Who was Ali (May Allah be pleased with him)?

He was the son of Abu Talib and cousin of the Prophet (p.b.u.h.).

92. When did Ali (May Allah be pleased with him) accept Islam?

When he was 10.

93. What was he (Ali) called for his bravery?

The "Lion of Allah".

94. Whom did Ali first marry?

He first married the Prophet's (p.b.u.h.) daughter Fatimah (may Allah be pleased with her).

95. How many sons did Ali have from her?

Two sons: Hasan and Husain (May Allah be pleased with them).

96. When did Sa'd bn Abi Waqqas (May Allah be pleased with him) become a Muslim?

When he was 19.

97. Where did Sa'd (May Allah be pleased with him) die?

He died in Al Madinah.

98. What was Sa'd's advice to Muslims?

To stand united.

99. Who was Abu Bakr's father (May Allah be pleased with him) and did he accept Islam?

He was Uthman (May Allah be pleased with him) (Abu Quhafah). Yes, he accepted Islam during the Conquest of Makkah.

The Biography of Prophet Muhammad (PBUH) - 4

2008-12-01T00:00:00.000-08:00

The Biography of Prophet Muhammad (PBUH)

61. When did he (Mutim Ibn Adi) die?

He was killed in the Battle of Badr.

62. Who was Abul Bukhtari?

He was a poet.

63. How did he (Abul Bukhtari) support the Prophet Muhammad (p.b.u.h.)?

He spoke out against the social boycott.

64. What lead the Muslims to emigrate to Abyssinia?

Their growing persecution at the hands of Quraish.

65. Which Surah lead to this emigration?

Surah Az Zumar.

66. When was Abul Bukhtari killed?

In the battle of Badr.

67. Who was then the King of Abyssinia?

The King of Abyssinia, known as Najjashi (the Negus), during the time of the Prophet (p.b.u.h.) was As'hama.

68. When did the first group of Muslims leave for Abyssinia?

In Rajab, in the fifth year of Prophethood.

69. How many persons were there in the group?

12 men and 4 women.

70. How were the emigrants received in Abyssinia?

They were received warmly and hospitably.

71. When did the second group of emigrants leave for Abyssinia?

In the fifth year of Prophethood.

72. How many people formed the group?

83 men and 18 women.

73. Name a prominent companion included in this group.

Ja'far Ibn Abi Talib (May Allah be pleased with him).

74. What did Quraish do?

They despatched two envoys to Abyssinia to demand the extradition of the emigrants.

75. How did the King respond?

He refused to extradite the Muslims and assured them of his full protection.

76. When did Umar (May Allah be pleased with him) accept Islam?

At the age of 27.

77. Who was Bilal Ibn Rabah (May Allah be pleased with him)?

He was a slave of Umayyah Ibn Khalaf.

78. What was his (Bilal Ibn Rabah's) origin?

He was of Abyssinian decent.

79. What was the name of Bilal's mother?

Hamama.

80. Who was Yaser (May Allah be pleased with him)?

He was a slave of Abu Jahl.

The Biography of Prophet Muhammad (PBUH) - 3

2008-11-30T23:58:00.000-08:00

The Biography of Prophet Muhammad (PBUH)

41. Where did the Prophet (p.b.u.h.) go into seclusion?

To the Cave of Hira.

42. What was the fist stage of the revelation?

True dreams.

43. When did the first revelation come down to him?

On Monday, 21st of Ramadan, at night (August 10th, 610 AC). He was forty years then.

44. Who brought it?

Jibrael.

45. Who were the first to embrace Islam?

Four persons: Khadijah his wife, Zaid Ibn Haritha his freed slave, Ali Ibn Abi Talib his cousin and Abu Bakr his friend (May Allah be pleased with them).

46. Who accepted Islam at the instance of Abu Bakr (May Allah be pleased with him)?

Uthman Ibn Affan, Zubair Ibn Awwam, Abdur Rahman Ibn Awf, Sad Ibn Abi Waqqaas, Talha Ibn Ubaidullah and Saeed Ibn Zaid (Umar’s son-in-law) (May Allah be pleased with them).

47. Who were the ladies to accept Islam at first?

Abbas’s wife Ummaul Fadl, Abu Bakr’s wife Asma Bint Umais, his daughter Asma Bint Abi Bakr and Fatimah Bint Al Khattab Umar’s sister (May Allah be pleased with them).

48. How was the Dawah done in the beginning?

It was done in secret.

49. How many people embraced Islam in the early stage?

About forty.

50. How many years did the call in secret continue?

For three years.

51. During this period, where would the Muslims gather secretly?

They would gather secretly in the house of a Muslim called Arqam to learn about Islam and the revelations sent down to the Prophet (p.b.u.h.).

52. When did the Prophet (p.b.u.h.) start to preach Islam openly?

After three years when he received the revelation to that effect.

53. What was the impact of his public preaching?

The people accepted Islam increasingly.

54. What was the main miracle of the Prophet (p.b.u.h.)?

The Holy Quran.

55. Did the Prophet (p.b.u.h.) perform other miracles?

Yes, the splitting of the moon was one of them.

56. Who was Hamza bin Abdul Muttalib?

One of the Prophet’s (p.b.u.h.) uncles.

57. Name some of the disbelievers of Makkah who supported the Prophet (p.b.u.h.), but did not embrace Islam until the end.

Abu Talib, Mutim Ibn Adi and Abul Bukhtari.

58. How long did Abu Talib protect the Prophet (p.b.u.h)?

For 42 years – from the Prophet’s childhood until he himself died.

59. Who was Mutim Ibn Adi?

A chief of Makkah.

60. When did he (Mutim Ibn Adi) give protection to the Prophet (p.b.u.h.)?

When the Prophet (p.b.u.h.) returned from Taif and wanted to enter Makkah.

The Biography of Prophet Muhammad (PBUH) - 2

2008-11-30T23:53:00.000-08:00

The Biography of Prophet Muhammad (PBUH)

21. Who took care of the Prophet (p.b.u.h.) after the death of Abdul Muttalib?

His uncle Abu Talib.

22. How old was Muhammad (p.b.u.h.) when his grandfather Abdul Muttalib died?

About eight years old.

23. When did Muhammad (p.b.u.h.) travel to Syria and with whom?

He went to Syria with his uncle Abu Talib when he was twelve years old.

24. Who was Khadijah (May Allah be pleased with her)?

She was a wealthy merchant of Makkah.

25. Why did she (Khadijah) want to marry Muhammad (p.b.u.h.)?

Because of his truthfulness and good conduct.

26. When did she (Khadijah) marry Muhammad (p.b.u.h.)?

When she was 40 years old.

27. How old was Muhammad (p.b.u.h.) at the time of the marriage?

He was 25.

28. What did he (the Prophet) give her (Khadijah) as Mahr (dowry)?

Twenty camels.

29. Was Khadijah (May Allah be pleased with her) a widow?

Yes. The Prophet (p.b.u.h.) was her third husband.

30. How was Muhammad (p.b.u.h.) known in the society?

He was known as Al Ameen (trustworthy) and Al Sadiq (truthful).

31. Did he get any sort of education?

No, he didnt get any formal education from the society, rather he was taught by Almighty Allah.

32. What should one say when the Prophet's (p.b.u.h.) name is mentioned?

One should say صلى الله عليه وسلم (May the peace and blessings of Allah be upon him).

33. How many times is the name of Muhammad mentioned in the Holy Quran?

Four times.

34. What are the names of the Prophet’s (p.b.u.h.) uncles?

They are: Harith, Zubair, Abu Talib, Hamzah (May Allah be pleased with him), Abu Lahab, Ghidaq, Maqwam, Safar and Abbas (May Allah be pleased with him).

35. Did his uncle Abu Talib accept Islam?

No, he died a polytheist.

36. In the New Testament by what name was the Prophet (p.b.u.h.) mentioned?

By the name of Paraclete.

37. What is Kabah?

It is the oldest house of worship on the earth.

38. Who built it?

The Prophet Ibrahim and his son Ismael (May Allah be pleased with them).

39. How did Quraish arrange rebuilding of Kabah?

They divided the work among various tribes. Each tribe was responsible for rebuilding a part of it.

40. Who laid the stones?

A Byzantine mason called Baqum.

The Biography of Prophet Muhammad (PBUH) - 1

2008-11-30T23:50:00.000-08:00

The Biography of Prophet Muhammad (PBUH)

1. When was the Prophet Muhammad (p.b.u.h.) born?

He was born on Monday, 12th Rabi Al Awwal, April 22nd, 571 AC.

2. Where was the Prophet Muhammad (p.b.u.h.) born?

In Makkah

3. What is the name of the Prophet's father?

Abdullah Ibn Abdul Muttalib.

4. What is the name of the Prophet's mother?

Aminah Bint Wahhab Ibn Abd Manaf Ibn Zahrah.

5. When and where did his (prophet's) father die?

He died in Makkah before Muhammad (p.b.u.h.) was born.

6. What is the name of the Prophet's grandfather?

Abdul Muttalib.

7. What was his granfather's position?

He was the chief of his clan Bani Hashim.

8. What is the Prophet's (p.b.u.h.) lineage up to his fifth ancestor?

He is Muhammad Ibn Abdullah Ibn Abdul Muttalib Ibn Hashim Ibn Abd Manaf Ibn Qusai Ibn Kilab.

9. Who suckled the Prophet Muhammad (p.b.u.h.)?

First Thuyeba, the freed slave girl of his uncle Abdul Uzza known as Abu Lahab, then Haleema Bint Abu Dhuaib, best known as Haleema Al Sadiyah.

10. Who named the Prophet Muhammad (p.b.u.h.)?

Abdul Muttalib.

11. What did Muhammad's (p.b.u.h.) mother name him?

Ahmad.

12. Why did she (the Prophet's mother) choose this name?

Because she saw an angel in a dream calling the new-born baby Ahmad.

13. How old was Muhammad (p.b.u.h.) when his mother died?

Six years old.

14. Where did his mother take him?

She took him to Yathrib (Madinah) to visit her relatives.

15. Where did his mother die?

On her way back to Makkah, she died at Abwa and was buried there.

16. Who brought Muhammad (p.b.u.h.) back to Makkah?

His father’s slave girl, Umm Aiman (May Allah be pleased with her).

17. Who took the charge of his care?

His grandfather Abdul Muttalib.

18. How long did The Prophet's grandfather take care of the Prophet Muhammad?

For two years.

19. How was his (Abdul Muttalib's) behavior with Muhammad (p.b.u.h.)?

He loved him very much and preferred him to his own sons.

20. What did Abdul Muttalib foretell about his grandson?

That he would hold a prestigious position.

What opens sealed hearts

2008-11-29T05:03:00.000-08:00

What opens sealed hearts
Commentary by Sayyid Qutb

In the name of God, the Lord of Grace, the Ever Merciful When they are told: “Beware of that which lies before you and behind you, so that you may be graced with His mercy,” (they pay no heed).

Every single sign that comes to them from their Lord do they ignore. And when they are told: “Give (in charity) out of what God has provided for you,” the unbelievers say to those who believe: “Are we to feed those whom God could have fed, had He so willed? Clearly, you are lost in error.” They also ask: “When will this promise be fulfilled, if what you say be true?” (Ya Seen: 36: 45-48)

Clear and inspiring as these signs are, people continue to pay little heed. Their hearts remain closed and they persist in ridicule and denial, hastening the end against which God’s messengers have warned them: “When they are told: Beware of that which lies before you and behind you, so that you may be graced with His mercy,” they pay no heed.

Although all the universal signs the surah cites are enough to cause an open heart to shudder and bring it in line with the universe, the unbelievers will not see them for what they are, and even if they do see them, they still do not reflect on them.

Because His grace is endless, God does not leave them to themselves. He sends them messengers to warn them and to call them to their Lord, the Creator of the universe. The messengers’ role is to alert people’s hearts so that they can see why they should be God-fearing, and to warn them against incurring God’s displeasure, pointing out its causes and teaching them how to avoid it. Signs are constantly given them in their lives, time after time, in addition to the signs that are available in the universe around them, but they choose to remain blind: “When they are told: Beware of that which lies before you and behind you, so that you may be graced with His mercy, (they pay no heed). Every single sign that comes to them from their Lord do they ignore.” If they are urged to be charitable and to give to the poor a portion of what God has provided for them, they say in ridicule: “Are we to feed those whom God could have fed, had He so willed?” They would even be impolite in their reply to those calling on them to be charitable, saying: “Clearly, you are lost in error.” Viewing the matter in such a mechanical way betrays their ignorance of the law God has set for human life. It is God who feeds and provides for all.

All the provisions that people receive on earth are created by Him. They cannot create any of that; indeed, they cannot create anything whatsoever. It is God’s will that people should have needs which they cannot attain to without hard work, such as planting the earth, extracting its raw material to manufacture things, transporting its produce from place to place, offering such produce in return for other products or for money, etc. It is also His will that people differ in their talents and abilities to ensure that everything needed to fulfill man’s task of building human life on earth is available. The accomplishment of this task not only needs talents and abilities that earn money and produce wealth; it also requires others that can meet different human needs, without earning money. This makes for a complex human society, in which people have different lots in a bustling world, and across generations.

However, the resulting differences of the means available to different people do not lead to the ruination of life and society. In fact it is a byproduct of life’s movement.

Therefore, Islam addresses the individual, requiring those who have plenty to relinquish a portion of their money, which is given to the poor to provide for their food and other needs. By doing so, Islam reforms a great many people, rich and poor alike.

This portion is zakah, which, by definition, implies purification. Islam makes it one of its acts of worship, and uses it to establish cordial and caring relations between the rich and the poor in the unique society it establishes.

Therefore, when those people, unable to see God’s wisdom, say, “are we to feed those whom God could have fed, had He so willed?” and when they speak arrogantly to those who ask them to be charitable, saying, “clearly, you are lost in error,” they betray their own ignorance. They are blind to the nature of God’s law, life’s movement and the reasons why God gave different talents and abilities to different people, with the result that they have different means.

Islam puts in place a system that ensures fair opportunities for everyone. It then allows varied human activities, which are necessary for the fulfillment of man’s role on earth, to run their course.

Furthermore, it deals with any negative side effects.

Finally the surah mentions their expressed doubts about God’s promise and their ridicule of the warnings given them. “They also ask: When will this promise be fulfilled, if what you say be true?” God’s promise is not brought forward or delayed because of people’s pleas. With God everything has its definite measure; everything takes place at its appointed time and place, in accordance with His infinite wisdom. It is He who conducts the universe and all that happens in it according to a perfect system.

The answer to this rude question is given in the form of a scene from the Day of Judgment, showing them what happens then, but not its timing.

If only you look around

2008-11-29T04:58:00.000-08:00

If only you look around
Commentary by Sayyid Qutb

In the name of God, the Lord of Grace, the Ever Merciful

The sun also runs its set course: that is laid down by the will of the Almighty, the All-Knowing. And for the moon We have determined phases until it finally becomes like an old date stalk. Neither the sun can overtake the moon, nor can the night outrun the day. Each floats in its own orbit. And yet another sign for them is that We carry their offspring in laden ships, and that We create things of similar kind for them to ride in. If such be Our will, We may cause them to drown, with none to respond to their cries for help, and then they cannot be saved, unless it be by an act of mercy from Us, leaving them to enjoy life for a while. When they are told: ‘Beware of that which lies before you and behind you, so that you may be graced with His mercy,’ (they pay no heed). (Ya Seen: 36: 38-45)

The surah cites some aspects of what we see in the world around us, referring to signs that we see every day, but we tend to overlook their miraculous nature because long familiarity with them tends to make us take them for granted. It highlights the nature of the sun and the moon, both of which provide clear signs for us to contemplate.

The surah then makes it clear that the system regulating all these great celestial bodies is most accurate, and that this controls its resulting phenomena: “Neither the sun can overtake the moon, nor can the night outrun the day. Each floats in its own orbit.” (Verse 40) Indeed every planet and star has its own orbit, which it follows accurately. Stars and planets are so far apart that the distances separating them are huge. Our planet earth is approximately 93 million miles away from the sun, while the moon is around 240,000 miles away from us. Hardly imaginable as these distances are, they are nothing compared to the distance between our solar system and the nearest star to us outside it, which is estimated to be four light years. We should remember that light travels at a speed of 186,000 miles per second.

God, the Creator, willed that such distances should separate the orbits of stars and planets, and He planned the universe according to this design in order to prevent any collision, until a time He has set and that is known only to Him. Therefore, the sun will not overtake the moon, and the night cannot outrun the day, because the cycle of day and night never fails.

“Each floats in its own orbit.” (Verse 40) The movement of all these great bodies in space is similar to the movement of ships and boats in the sea. Huge as these bodies are, they are no more than little spots floating on the surface of the sea. Compare man to all this, and think of the millions of millions of stars and planets floating in space!

“And yet another sign for them is that We carry their offspring in laden ships, and that We create things of similar kind for them to ride in. If such be Our will, We may cause them to drown, with none to respond to their cries for help, and then they cannot be saved, unless it be by an act of mercy from Us, leaving them to enjoy life for a while.”

There is a clear analogy between the stars and planets floating in their orbits and ships floating on water carrying human passengers. The two types are not dissimilar in appearance or movement. Moreover, it is only through God’s will and design that these two types of floating take place while He controls the entire universe ensuring the safety of all. At the same time, both are signs that we see but hardly ever contemplate. The floating of laden ships is closer to us and easier to reflect upon, if only we would open our hearts.

In the original Arabic text, the term ‘laden ships’ could be read to mean ‘the laden ark’, which makes it a reference to Noah’s ark in which Adam’s offspring was carried. God then enabled mankind to make ships. In both cases, the floating was made possible by God’s will, power and the laws He has set in operation and the nature of boats, water, wind, steam, and other types of energy, which combine to allow ships to float on water. All these are parts of God’s creation.

“If such be Our will, We may cause them to drown, with none to respond to their cries for help, and then they cannot be saved, unless it be by an act of mercy from Us, leaving them to enjoy life for a while.” (Verses 43-44) Large, heavy and carefully built as it may be, a ship in water is like a feather in the air: It can disappear and perish in a moment, unless it is protected by God’s grace. People who have crossed oceans, whether in a boat with sails or in a large vessel, appreciate the danger represented by the sea and the little protection there is, should a storm ensue. They recognize that only God’s grace provides protection in the midst of storms and currents that run over the sea, which is after all a creature controlled only by God’s caring hand. But all this applies ‘for a while,’ only until the time God has set arrives.

Laws from the Qur'an

2008-11-29T04:57:00.001-08:00

Laws from the Qur'an
Adil Salahi | Arab News

I read that the number of Qur’anic verses outlining laws and rules is between two and four hundred. Needless to say, such a small number cannot provide laws that answer the needs of all societies in all times, as the Qur’an is meant to provide. I also read that the task of deduction of such law is thus left to scholars. The writer refers to verse 83 of Surah 4 in support of his claim. Please comment. (M.A. Mullick)

If both claims were made by the same writer, then he does not seem to be well aware of what he is talking about. To start with, the verses outlining rules and laws are small in number, perhaps not exceeding 500 verses, but these are normally long, covering different aspects of the subject at issue. For example, the whole subject of debt between people is covered in two verses, but the first of these is the longest in the Qur’an, taking a full page. Likewise, the whole system of inheritance is covered in three verses of surah 4, in which 95 percent of cases that may occur in any society are clearly dealt with. The cases that are not covered occur extremely rarely. An example of these is the case when the deceased leaves behind neither parents nor children, but is inherited by siblings, i.e. brothers and sisters, and his grandfather is alive. The case of his siblings is clearly stated in the Qur’anic verses, but the situation of the grandfather is problematic. Hence, we have difference of opinion among scholars on which rules to apply in his case. Otherwise, the principles that are needed to rule on such very rare cases are made in the three verses dealing with the subject matter. Thus, it is not right to conclude that the small number of verses outlining legal provisions means that these are inadequate for the needs of any society. We need to look at these provisions and discover whether they cover human needs or not.

When we look at Qur’anic legal provisions we find that some are of precise and definitive nature, while others are of rather wider scope, or phrased in general terms. Of the first type are the verses that mention specific penalties for the four offences that carry mandatory punishments. Yet these are not the only ones in this category. The prohibition of intoxicants is very strict, but it does not specify a penalty for the offence. What the Qur’anic texts dealing with legal provisions give us is a general framework, within which some aspects are well defined while others are left to the Muslim community to determine on the basis of the general principles, provided that they remain within the general framework. Thus flexibility is ensured and appropriate room is given to adapt the principles of Islamic law to the local needs of any society. Such adaptation is made by the Muslim community through its scholars.

What scholars need to do when they deal with a problem faced by their community is to look at the problem and determine which legal principles and provisions apply to it. If any of the definitive laws are applicable, their work is determined for them. If not, they need to deduce a ruling, or fatwa, guided by the general principles. One major process that is relevant in this situation is that known as qiyas, or analogy. This is where we give a ruling for a case that is uncatered for by comparing it to a case that has a specific ruling, provided that the two cases have the same basis in common. There are other methods that scholars learn and implement, but their role is to deduce rulings for new cases on the basis of Islamic principles, within the general framework.

Verse 83 of Surah 4, which is cited in the question, mentions an Arabic word, istinbat, which means ‘deducing or coming to a conclusion’, but this verse does not deal with enacting rules and regulations. It has no relevance to this area. The relevant term is referred to in the following translation of the verse as ‘obtaining intelligence’. The verse may be translated as follows: “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (4: 83)

Allah's absolute authority

2008-11-29T04:56:00.001-08:00

Allah's absolute authority
Commentary by Sayyid Qutb

Limitless in His glory is He who created all things in pairs: whatever the earth produces, their own human kind and other creatures of which they have no knowledge. Another sign for them is the night: We strip the daylight from it, and they are plunged in darkness. The sun also runs its set course: that is laid down by the will of the Almighty, the All-Knowing. And for the moon We have determined phases until it finally becomes like an old date stalk. Neither the sun can overtake the moon, nor can the night outrun the day. Each floats in its own orbit. (Ya Seen: 36: 36-40)

The first verse in this passage embodies a glorification of God who gives us flourishing gardens, making all plants in pairs, male and female, like men and women and countless other species known only to God: “Limitless in His glory is He who created all things in pairs: whatever the earth produces, their own human kind and other creatures of which they have no knowledge.”

With this glorification of God, voiced at exactly the right place and time, a great fact of the universe is brought to the fore; that is, the oneness of creation, the rule that applies to it and the way it is made. God has created all living things in pairs, and this applies to plants in the same way as it applies to man, and everything else: “And other creatures of which they have no knowledge.” This unity points to the fact that the Creator is one. It is He who put in place the oneness of creation, despite the great varieties of shape, size, kind, race, features, etc. in all these creatures which are known only to Him. This rule of creating things in pairs may apply to everything in the universe, including inanimate objects, but this is knowledge that rests with God alone. It has now, for example, been established that the atom, which is the smallest unit of matter we know includes a pair of electric charges, positive and negative. Moreover, thousands of pairs of stars have been observed: each pair of stars move together in the same orbit, as if they are playing the same tune.

That was the sign given by the dead land quickening to produce life. We now look at the sign presented by the skies and the phenomena people see with their own eyes as God’s hand produces miracles: “Another sign for them is the night: We strip the daylight from it, and they are plunged in darkness.”

When the night comes, light disappears and darkness spreads: this is something everyone sees every day in every corner of the world, except for polar areas. Despite its daily occurrence, it is a remarkable sign that deserves contemplation. The Qur’anic description here is unique as it shows the day intertwined with the night and then God strips the day off the night to let darkness spread. We may perhaps further appreciate the unique way the Qur’an uses to express this image when we remember how it actually happens. As the earth rotates facing the sun, every spot of it actually comes face to face with the sun when the day spreads over it. When the rotation of the earth changes and that spot no longer faces the sun, the day is stripped off it so as to plunge it into darkness. The same thing happens over every little part of the earth in progression, as if the light of day is pulled away or stripped to allow darkness to replace it. Thus the wording here accurately describes the reality.

“The sun also runs its set course.” It was generally believed that the sun stays in its position but turns around its axis, but it has recently been confirmed that it moves in a single direction in the great universal space, and astronomers have calculated the speed of its movement as being 12 miles per second. God Almighty, who knows its movement and destination, says that it moves along its course to a particular destination which is known only to Him. He alone knows when and what this is.

When we remember that the sun is around a million times bigger than the earth we live on and imagine this great mass running its set course in space, unsupported, we appreciate what power controls and conducts the affairs of the universe and the sort of might and knowledge that power commands: “that is laid down by the will of the Almighty, the All-Knowing.”

“And for the moon We have determined phases until it finally becomes like an old date stalk.” People see the moon in these phases, as it is born a thin crescent then grows everyday until it takes its shape as a full moon before it begins to decrease until it looks like an old date stalk. If you observe the moon night after night, you will appreciate this remarkable way of expression, particularly the use of the word ‘old’. In the early and final nights of its cycle, the moon has a crescent shape, but whereas it reflects freshness and vigor in the early days, it rises in the latter part of its cycle as if it is weighed down by a heavy burden and looks worried and pale; the same paleness as an old date stalk. Hence, the inspiring Qur’anic description.

Observing the moon night after night gives us fresh, rich and profound feelings. Furthermore, we perceive that it is all the work of the able hand that combines beauty with majesty while operating an accurate celestial system. We feel all this whether we know why the moon has such phases or not: It is sufficient to observe the moon for our hearts to overflow with feelings and for our minds to be deep in reflection.

The Prophet’s(SAW) Haj, step by step - Part 5

2008-11-29T04:52:00.000-08:00

The Prophet’s(SAW) Haj step by step — 5

THE articles in this series quote the detailed Hadith narrated by Jabir ibn Abdullah, describing the pilgrimage of the Prophet (peace be upon him) from the moment he announced his intention to do it.

This Hadith provides the basis of most of the rulings concerning the performance of all pilgrimage rituals.

We quote the Hadith and add some comments of explanation where necessary.

We stopped last week at the point when the Prophet made a speech at Arafat, declaring all vengeance killing and usury to be wiped off and forgone, starting with those belonging to his own family. We continue to follow his footsteps as he continued with his pilgrimage rituals.

“He then said the adhan (i.e the call to prayer) and followed it by the iqama (i.e. the call to start the congregational prayer) and prayed Dhuhr. He then said another iqama and prayed Asr. He did not pray any Sunnah between them. He then mounted his she-camel until he arrived at the place where he stood.

He put the tummy of his camel against the large rocks and turned toward those who were walking, facing the qiblah.

“The Prophet remained in attendance at Arafat until the sun had set and a little yellowness appeared, and the whole of the round shape of the sun had completely disappeared. He carried Usamah behind him on his camel and moved onward pulling the rein of his she-camel right back, to the extent that her head could touch his saddle. He motioned with his right hand and said: ‘Be calm! Be calm!’ Every time he came to a hill he would relax his grip on the rein a little so that the camel could go up hill. When he arrived at Muzdalifah he prayed there the two prayers of Maghreb and Isha with one adhan and two iqamas.

He did not separate the two obligatory prayers with any glorification of God. He then reclined until dawn. He then prayed Fajr or dawn prayers, when he was sure that it was due. An adhan and iqama were said before that prayer.

He then mounted his she-camel and moved on until he arrived at Al-Mash’ar Al-Haraam and, facing the qiblah, he prayed to God, glorifying Him and repeating phrases confirming God’s oneness and declaring that he believed in no deity other than God until the light of day was very bright. He then moved forward before sunrise.

We note that the Prophet used most of his time at Arafat and Muzdalifah in God’s glorification. His prayers were combined, with each two offered together in the shortened form making every 4-rak’ah prayer in two rak’ahs only. This makes clear that during the time when a pilgrim is fully engaged with his pilgrimage duties, he should concentrate on these. Even prayers are shortened and combined so that his full attention is given to the pilgrimage rituals only.

We note that on arriving in Muzdalifah, the Prophet offered his two obligatory prayers and went to sleep. All pilgrims are very tired at this point after having spent the day in Arafat and moved on to Muzdalifah.

To have maximum rest is of paramount importance. They continue to be fully engaged in a major and fully rewarding act of worship, even when they sleep at Muzdalifah. Therefore, they need not entertain any thought of offering voluntary night prayers. Even supplication can wait until the morning, following the Prophet’s example as he said all his supplication, or dua, in the morning, moving on to Mina shortly before sunrise.

The Prophet’s(SAW) Haj, step by step - Part 4

2008-11-29T04:49:00.000-08:00

The Prophet’s(SAW) Haj, step by step - Part 4

Last week, we learned that the Prophet stayed in Mina on the 8th of Dhul Hijjah, and ordered that a dome of animal hair be erected for him at Namirah, at the Arafat border.

The Prophet then proceeded. The Quraysh people were certain that he would stop at Al-Mash’ar Al-Haraam (in Muzdalifah, short of Arafat), in the same way as the Quraysh used to do before Islam. The Prophet, however, proceeded until he came to the dome, which was erected for him at Namirah and dismounted there. When it was midday, he ordered that his she-camel, Al-Qaswa’, be prepared for him and proceeded to the middle of the valley (of Arafat).

In breaking with the Quraysh traditions, the Prophet put the pilgrimage rituals back to their original state, as performed by the Prophet Abraham and his son the Prophet Ishmael (peace be upon them). Their practice continued to be followed until the Arabs deviated from the pure divine faith, introducing idolatry and polytheism. This led them to invent new practices, some of which meant giving the Quraysh, the tribe living in Makkah, a status with special privileges, such as refraining from attendance at Arafat. They argued that since they lived in the Haram area, they could not leave it to Arafat, which is outside it, because the Haram area is the blessed one. This is contrary to the Qur’an and the Prophet’s practice.

Perhaps we should briefly comment on the fact that after her Umrah, Fatimah, the Prophet’s daughter, put on a colorful dress and wore make up. This is perfectly normal in Islam, and it is practiced in many Muslim countries, such as Pakistan and African countries, where Muslim women go out wearing Islamic dress of all colors.

“The Prophet addressed the people and said: ‘Your blood and your properties are forbidden among you in the same degree of sanctity as this day, in this month, in this city. Everything, which belonged to jahiliyyah (the state of ignorance that is the antithesis of Islam) is hereby forgone and placed under my feet. The blood (i.e. revenge killing) of jahiliyyah is hereby forgone. The first (victim) whose blood I forgo from among our own people is Ibn Rabee’ah ibn Al-Harith (the Prophet’s own cousin). He was nursed in the tribe of Bani Saad and was killed by the tribe of Hudhayl. All the usury of the days of jahiliyyah is wiped off. The first of it I wipe off is that which belongs to Al-Abbas ibn Abd Al-Muttalib (the Prophet’s own uncle). All of it is hereby forgone. Fear God in (your treatment of) women. You have taken them on to yourselves with peace from God, and they are lawful to you with God’s word...’ He continued his speech until he said: ‘They (women) have a right against you to provide for them and to dress them in accordance with what is reasonable. I am leaving with you God’s book. If you hold fast to it you will never go astray. You will be asked about me, but what will you say?’ They (i.e. the people present) replied: ‘We declare that you have delivered the message perfectly and have given sound counsel.’ He pointed his forefinger raising it to the sky and, pointing it to the people, said: ‘My Lord! Bear witness.’ (He repeated this three times).”

The Prophet’s speech at Arafat was longer than what is quoted here, but Jabir quotes the most relevant parts, re-emphasizing the total prohibition of vengeance killing and usury. The Prophet gives the lead, making clear that what belonged to his own relatives in these two areas was ended and forgone.

The Prophet again speaks about the importance of kindness to women. It is well known that women were ill treated in pre-Islamic Arabia, as they have been, and remain, ill-treated in many parts of the world. Islam gives women equal status with men and requires all men to be most kind to their women folk. Unfortunately, many Muslims do not heed the Prophet’s orders, even in our own time. This is a depressing state of affairs. No God-fearing Muslim could abuse a woman under his care or deny her what God has given her and remain God-fearing.

The Life of The Prophet Muhammad(SAW) - Chapter 26

2008-11-17T06:29:00.001-08:00

THE PROPHET'S DEATH

ONE NIGHT, shortly after his return to Medina, the Prophet (p.b.u.h.) woke up at midnight and asked his servant 'Abd Allah to saddle his mule. They then left the house and went to the Baql al-Gharqad, the burial ground of the Muslims. There the Prophet (p.b.u.h.) stood in front of the graves and, as though he could see the Muslims buried in them, spoke to them and prayed over them. Later, 'Abd Allah reported, 'The Prophet (p.b.u.h.) told me that he was ordered to pray for the dead and that I was to go with him.'

After the Prophet (p.b.u.h.) had prayed he turned to 'Abd Allah and said, 'I can choose between all the riches of this world, a long life, and then Paradise, or meeting my Lord and entering Paradise now.' 'Abd Allah begged him to choose a long, rich life, followed by Paradise, but the Prophet (p.b.u.h.) told him that he had already chosen to meet his Lord now rather than remain in the world.

The following morning the Prophet (p.b.u.h.) awoke with a terrible headache, but despite this he led the prayers at the mosque. From what he said afterwards to the people assembled there, they understood that his death was near. The Prophet (p.b.u.h.) praised his best friend, Abu Bakr, who had begun to weep, and told everyone that he knew they would all meet again at a pool in Paradise. He added, however, that although he was sure they would always worship Allah alone, he feared that the pleasures of the world would attract them, and they would begin to compete with one another for material possessions, forgetting spiritual things.

Soon after, the Prophet (p.b.u.h.) requested that he be moved to the room of 'A'ishah, one of his wives. As the days passed his fever grew worse, until one day he was so ill that he could not even get to the mosque, which was next to where 'A'ishah lived. The Prophet (p.b.u.h.) told 'A'ishah to tell the Muslims to let Abu Bakr, her father, lead the prayer, which made them very sad for this was the first time anyone had taken the Prophet's place.

Later, on the 12th day of Rabi al-Awal, in the 11th year of Islam (June 8th 632 A.D.), the Prophet (p.b.u.h.) heard the voices of the people in prayer. With great effort he got up and looked from his door at all the Muslims who were assembled in rows behind Abu Bakr; he smiled with great satisfaction. Abu Bakr saw him and stepped back to give the Prophet (p.b.u.h.) his place. The Muslims were happy, thinking he was going to pray with them as before, but the Prophet Muhammad (p.b.u.h.), who looked radiantly beautiful that day, signaled to them to continue on their own. He prayed in a sitting position at the right of Abu Bakr, after which he went back inside and lay his head on 'A'ishah's lap. He was in such pain that his daughter Fatimah cried out in pity. Then the Prophet (p.b.u.h.) said, 'There is no pain for your father after this day; truly, death has appeared to me. We must all suffer it till the Day of Judgement.' As he lay there, 'A'ishah remembered that he had once said, ’Allah never takes a Prophet to Himself without giving him the choice. 'Then she heard the Prophet (p.b.u.h.) speak. His last words were, 'Nay, rather the Exalted Communion of Paradise.'

‘A’ishah then said to herself, 'So, by Allah, he is not choosing us!'

When the people in the mosque heard that the Prophet (p.b.u.h.) was dead, they were filled with grief. ‘Umar could not, and would not, believe it, and exclaimed that it was not true. Abu Bakr then went out and spoke gently to the people, saying 'All praise belongs to Allah! O people, whoever worshipped Muhammad, Muhammad is dead. But for him who worships Allah, Allah is living and never dies. ' He then recited this verse from the Koran which had been revealed after the battle of Uhud:

In the Name of Allah, the Beneficent, the Merciful

Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no hurt to Allah, and Allah will reward the thankful.

No soul can ever die except by Allah' s permission and at a term appointed. Whoso desires the reward of the world, We bestow on him thereof; and whosoever desires the reward of the Hereafter, We bestow on him thereof We shall reward the thankful. (Koran iii. 144-45)

After this the people pledged their loyalty to Abu Bakr, whom the Prophet (p.b.u.h.) had chosen to lead the prayer. Abu Bakr accepted and concluded what he had to say with these words:

'Obey me so long as I obey Allah and His Messenger. But if I disobey Allah and His Messenger, you owe me no obedience. Arise for your prayer, Allah have mercy upon you!'

The people rose and asked him: 'Where will the Prophet (p.b.u.h.) be buried?' Abu Bakr remembered that the Prophet (p.b.u.h.) had said, 'No Prophet dies who is not buried on the spot where he died. ' And so the Prophet (p.b.u.h.) was buried in a grave dug in the floor of 'A'ishah's room, in the house next to the mosque. The spot became known as the Haram al-Nabawi and Muslims from all over the world go there to pray and to give their blessings and greetings of peace to the Prophet Muhammad (p.b.u.h.).

And Lo! thine verily will be a reward unfailing. And Lo! thou art of a tremendous nature. (Koran lxviii.3-4)

THE END

The Life of The Prophet Muhammad(SAW) - Chapter 25

2008-11-17T06:28:00.001-08:00

THE FAREWELL PILGRIMAGE

THE Prophet (p.b.u.h.) had become the most powerful leader in the whole of Arabia. After the idols in the Ka'bah had been smashed and Quraysh had become Muslim, most of the other tribes of Arabia came to declare their Islam. The year in which they came was later to be called the Year of Deputations. As each tribe joined Islam, the Prophet Muhammad (p.b.u.h.) sent his men to teach them about their new religion.

Many people also came to Medina to question the Prophet (p.b.u.h.) himself. One tribe sent a man called Dimam, who was large and strong. On arriving in Medina, he went straight to the mosque, where the Messenger of Allah (p.b.u.h.) was sitting with some of his companions, and stood over the Prophet (p.b.u.h.). In a loud, rough voice he asked, 'Which of you is the son of 'Abd al-Muttalib?' When the Prophet (p.b.u.h.) answered him Dimam went on, 'I am going to ask you a hard question, so do not misunderstand me. I ask you to swear by Allah, your Allah, the Allah of those before you and the Allah of those who will come after you, has He sent you to us as a messenger?'

'Yes, He has', replied the Prophet (p.b.u.h.).

'Has Allah instructed you to order us to serve Him; to pray these five prayers; to pay alms; to fast; to make the pilgrimage and to follow the other laws of Islam?' continued Dimam.

When the Prophet (p.b.u.h.) answered that Allah had indeed instructed him in this way, Dimam became a Muslim and, as he left, added, 'Then I will do the things we are told to do and avoid the things we are forbidden-no more and no less.'

As Dimam mounted his camel to leave, the Prophet (p.b.u.h.) told the people around him, 'If this man is sincere, he will go to Paradise. ' When Dimam reached his people they all thought he had gone mad but by nightfall, after he had finished speaking, there was not one among them that had not accepted Islam.

When the time came for the yearly pilgrimage, it was proclaimed that the Prophet (p.b.u.h.) would be going to Mecca. The Muslims flocked to Medina from all over Arabia to join him on his journey to the Ka’bah. As the tribes arrived they camped around the city until they finally numbered more than thirty thousand. The Prophet (p.b.u.h.) went out with his family and friends to meet them and to lead them on the pilgrimage, but before setting off, he led all the Muslims in prayer. After the prayers, the Prophet (p.b.u.h.) got on his camel and headed towards Mecca followed by the pilgrims, all of whom, for the first time in centuries, worshipped Allah, the One God.

The Prophet (p.b.u.h.) and his companions were deeply moved by the sight of the huge number of Muslims accompanying them to Mecca, carrying no arms, and fearing no one. They could not help but remember their original flight from Mecca when they had been so few in number and were forced to leave in order to avoid the anger of Quraysh.

Throughout the journey the Muslims repeated a prayer taught to them by the Prophet (p.b.u.h.), which he in turn had received from the Archangel Gabriel. This prayer, the talbiyah, has been part of the Hajj ritual ever since. It is in answer to the call Abraham was commanded to make when he and Ishmael finished building the Ka’bah.

Labaik alahumma labaik, labaik la sharika laka labaik in al-hamd wa al-nifamatu laka wal-mulk, la sharika laka.

Here I am, O Allah, at Thy service. Here I am, Thou art without partner, here I am. All Praise and blessings are thine, and Dominion! Thou art without partner!

After ten days the pilgrims marched at sunset through the same pass by which they had entered on the Day of Conquest of Mecca. When they reached the Ka’bah, the Prophet (p.b.u.h.) stood before it in prayer, then he and all the Muslims walked around it seven times saying their prayer aloud. Next, just as Abraham had done, they went towards the Mount of Mercy at ‘Arafah, which the Prophet (p.b.u.h.) ascended on a camel.

From the mountain he led the people in prayer and then spoke to them as they stood assembled on the vast plain below. What the Prophet (p.b.u.h.) said is known as the 'Farewell Sermon', because it was the last speech the Prophet (p.b.u.h.) made before he died. He said, 'Surely you will meet your Lord and He will question you about your works. ' He asked the Muslims to take their guidance from the Koran and from his own example. This, he said, was the best way to live. He ordered them to cease living in the way they had before Islam. Revenge, one of the oldest traditions in Arabia, was ended forever; usury was prohibited; property was to be respected. Things which previously were forbidden during the four sacred months of the year were now forbidden at all times. He then commanded, 'Know that every Muslim is a Muslim 's brother', which was a completely new idea to the tribes who had so often quarreled in the past. He also said, ‘Allah has given everyone his due--exactly what each one deserves.' After each point the Prophet (p.b.u.h.) asked, 'Have I explained it well? Is it perfectly clear?'

Everyone answered, 'Yes. ' For these were the people who would have to pass on the Prophet's message and instructions to those who were unable to be present that day and to future generations. The Prophet (p.b.u.h.) said, 'I have left you two things. If you hold on to them you will be saved. They are Allah's Book and the words of your Prophet (p.b.u.h.)' He then asked, 'Have I not conveyed the message?'

The multitude shouted out, 'By Allah, yes!' The Prophet (p.b.u.h.) ended, '0 Allah! Bear witness to that.'

In the Name of Allah, the Beneficent, the Merciful

. . . This day those who disbelieve are in despair of (ever harming) your religion; so do not fear them, but fear Me! This day I have perfected your religion for you, and I have completed My favor unto you, and have chosen for you as a religion AL-ISLAM . . . (Koran v.3)

Many Muslims started to shed tears, knowing that if the Prophet (p.b.u.h.) had completed his message, his life must be near its end.

After spending the rest of the 'Day of 'Arafah' in prayer and contemplation, the Muslims began to complete the pilgrimage by returning to Mecca with the talbiyah prayer still on their lips. The first night of the return journey was spent at Muzdalifah. Here they gathered pebbles, which they carried with them the next day to Mina. There they stood before a huge rock and stoned it in remembrance of Abraham 's meeting with the Devil in that very place. When Abraham received the order from Allah to sacrifice his son Ishmael as a test of his faith, the Devil had tried to convince him not to do it. He came to Abraham at Mina, as he was on his way to carry out Allah's command, but Abraham took some stones and hurled them at the Devil to drive him away. Since the casting of stones at Mina on the Prophet's 'Farewell Pilgrimage', this has become another ritual which Muslims perform on the annual pilgrimage to remind them that they, too, must continue to drive the Devil away when he tries to prevent them from being obedient to Allah.

After throwing the stones, the pilgrims sacrificed sheep and camels and gave the meat to the poor. In this way the great faith of Abraham was remembered, for when he had been ready to sacrifice Ishmael, Allah had sent a sheep in his place. The Muslims then completed the pilgrimage by again circling the Ka’bah seven times. They then cut their hair and nails and changed out of their white clothes to show they had returned to their daily lives. Before returning to Medina, the Muslims spent three nights in the valley at Mina, where the final preparations were made for the journey home.

As for the Prophet (p.b.u.h.), he made one final visit before leaving Mecca. This was to the grave of his devoted wife, Khadijah, who had been the first person to believe in Allah's Revelation through him. The Prophet (p.b.u.h.) knew that this would be the last time he would see the grave, or Mecca, because during the pilgrimage he had received the chapter of the Koran called 'Help', from which he knew that his death was not far away.

In the Name of Allah, the Beneficent, the Merciful

When Allah's help and triumph comes And thou seest mankind entering the religion of Allah in troops, Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy. (Koran CX.1-3)

The Life of The Prophet Muhammad(SAW) - Chapter 24

2008-11-17T06:27:00.000-08:00

TABUK -- THE TEST OF FAITH

NEWS of the growing power of the Muslims, as more and more of Arabia followed the Prophet (p.b.u.h.), eventually reached Heraclius, Emperor of the Eastern Roman Empire. The Romans saw the uniting of the Arabs in Islam as a possible threat to their Empire and the Emperor's advisors and generals, therefore, decided that the best thing to do would be to attack the Muslims from the north and east at the same time and destroy Islam once and for all. Two years had passed since Heraclius had told them of the Prophet's letter asking them to submit to Islam, but just as then, they were in no mood now to listen to such ideas.

When the Prophet (p.b.u.h.) heard of the Romans' plans, he decided that it would be better to meet the Roman army in Tabuk, some 500 kilometres from Medina on the route to Syria, than to await an attack on Medina. One reason for this decision was that the Prophet (p.b.u.h.) felt that if the Muslims were defeated at Medina, the city as well as the army would be taken, which would mean the end of Islam. This was a very hard decision for him to make because not only was Tabuk a very long way away, but it was also harvest time and a particularly hot year. Added to this was the fact that the enemy had an enormous army.

Now at this time there were some people living in Medina who were not true believers. They were called 'hypocrites' because they pretended to believe but hid what was truly in their hearts. When the Prophet (p.b.u.h.) called everyone to war, these hypocrites tried to create fear and doubt among the Muslims, saying 'How can we hope to defeat the Romans whose great empire stretches over vast areas of the world? And even if we could, we will not get the chance because the long journey and the heat will defeat us first. In any case, our crops and fruits are ready to be harvested; how can we leave them? We will be ruined if we do!'

All that the hypocrites said severely tested the Muslims. Who would continue to fight for his religion against such odds? Who would have the courage to give his wealth to help equip an army? This test of faith would indeed show who the true Muslims were. On this question, Allah revealed the following verse:

In the Name of Allah, the Beneficent, the Merciful

O you who believe! What aileth you that when it is said unto you: Go forth in the way of Allah, you are bowed down to the ground with heaviness. Do you take pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little in the Hereafter. (Koran lx.38)

To form and equip an army the Prophet (p.b.u.h.) needed a great deal of money and despite all that the hypocrites had said, many Muslims, especially the Prophet's close friends, were willing to help. 'Uthman ibn 'Affan, for instance, generously provided horses and arms for ten thousand soldiers and Abu Bakr gave all that he had in the world. 'Umar, too, gave a great deal, and in this way the Prophet (p.b.u.h.) was able to equip an army of forty thousand soldiers.

Finally everything was ready but just as they were about to leave, seven more men came to the Prophet (p.b.u.h.) to ask if they could go with him. Unfortunately, he had to refuse because there were no animals for them to ride. The seven men were so upset that they wept as they left. With nothing more to be done, the army moved off, but just then several spare camels were found. On learning of this, the Prophet (p.b.u.h.) sent for the seven men, who were overjoyed to find that they could join him in his fight.

By now the Romans had heard that the Muslims were coming out to meet them. They felt even more sure of victory when they heard this because they believed that it would be quite impossible for an army to cross a waterless desert in the scorching summer sun. Even if by some miracle the Muslims succeeded, they would be so exhausted that it would be easy to defeat them.

As it happened, the heat was so intense and the journey so difficult that several Muslims did turn back. The Prophet (p.b.u.h.) and most of the others, however, continued until they finally ran out of water. The expedition now seemed hopeless as the men grew thirstier and thirstier. The Prophet (p.b.u.h.) prayed to Allah for help and, as he finished his prayer, the first drops of rain came splashing down. The rain continued to fall until all the Muslims had drunk their fill. That night they slept soundly for the first time in days, refreshed by the water and confident that Bilal would wake them as usual for the dawn prayer. But Bilal slept so deeply that he did not wake up. It was the first time that the Muslims had missed a prayer and they were very upset. The Prophet (p.b.u.h.), however, was not angry with Bilal and told the Muslims that they need not be upset because they had not intentionally missed the prayer.

The Prophet (p.b.u.h.) and his army continued their trek across the desert and finally arrived at the oasis of Tabuk. When they got there, however, they were surprised to find that the Roman army had retreated in fear on hearing of the miraculous crossing of the desert by the Muslims. The Prophet (p.b.u.h.) waited at the oasis for a while but when it became apparent that the Romans were not going to fight, he gave the order to return home. The enemy was not pursued because the Prophet (p.b.u.h.) only fought when attacked.

The long march to Tabuk had been yet another test of faith for the Muslims. Even so, there were still some among those who made that heroic journey who were hypocrites, pretending to be sincere while being enemies of Islam in their hearts. No one could have suspected that anyone who had made that journey across the desert with the Prophet (p.b.u.h.) would be an enemy of his. Realizing this, several hypocrites plotted to kill the Prophet (p.b.u.h.) by pushing him off the top of a high, rocky passage that ran between the mountains at 'Aqabah.

Before the army reached this rocky passage, however, Allah warned the Prophet (p.b.u.h.) about this wicked plan. The Prophet (p.b.u.h.), therefore, ordered the entire army to travel through the valley while he and his two guards went by way of the cliff. As the plotters approached, he shouted to them so that they could see that he knew of their plan, whereupon they quickly ran back to the army and tried to hide among the rest of the soldiers.

Later, the Prophet (p.b.u.h.) gathered his followers around him and told them what had happened. He picked out the men who had plotted against him and even told them the exact words they had spoken to each other. Some of the Prophet's companions said that these men should be killed, but the Prophet (p.b.u.h.) forgave them.

As soon as he arrived back in Medina, the Prophet (p.b.u.h.) went to the mosque and prayed. Many of the hypocrites and the lukewarm who had not gone with him to Tabuk came to give their reasons for not having done so. Three men of spiritual value who had not joined the army were subjected by the Prophet (p.b.u.h.) to the discipline of waiting for Allah's forgiveness. For fifty days no one spoke to them. Finally, Allah revealed a verse to the Prophet (p.b.u.h.) which declared that these three men were forgiven:

In the Name of Allah, the Beneficent, the Merciful

Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then He turned unto them in mercy. Lo! He is full of Pity, Merciful. And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they understood that there is no refuge from Allah save toward Him. Then He turned unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful. O you who believe! Be careful of your duty to Allah, and be with the truthful. (Koran iX.117-119)

The Life of The Prophet Muhammad(SAW) - Chapter 23

2008-11-17T06:26:00.000-08:00

THE LESSON OF PRIDE AT THE VALLEY OF HUNAYN

ISLAM flourished in Mecca and the Muslims became stronger and stronger. But south of Mecca lived a tribe of warriors called Hawazin, who had not become Muslim. They made an agreement with another tribe from Ta'if, called Thaqif, to fight the Muslims and destroy them before they could spread their religion throughout Arabia.

The Thaqif, who were known for their courage, soon won the support of other tribes living around the Ta'if area, especially when such tribes were told: 'Look what has happened! If Quraysh, the largest tribe of all, have fallen to Muhammad, it is only a matter of time before the same will happen to the rest of us. We should strike now before the Muslims are established in Mecca and have the support of Quraysh.'

The Chief of one of these tribes, a fearless warrior called Malik ibn 'Awf, was chosen as the leader. He put forward a plan: 'You should all go out to battle accompanied by your families, your tents, your sheep and goats, for with all your belongings at stake, none of you will dare give up the fight.'

Everyone agreed with Malik except an old, blind man called Dorayd. He had been a great warrior in his day and because o fhis experience and valuable advice, still accompanied the men into battle. 'I don't like Malik's plan', he insisted. 'If a man is so cowardly as to leave a battle, then he will leave his family as well. The women and children will be a great worry to us and if we are defeated all our wealth will fall into enemy hands.' But Malik ignored this advice and stuck to his original plan.

When the Prophet (p.b.u.h.) heard what the enemy tribes were planning, he found himself forced to fight and ordered his army towards Ta'if. He had twelve thousand men and the enemy only four thousand. The Muslims were proud of their strength and as they looked around at their number, said to themselves, 'We will never be defeated!' On hearing this the Prophet (p.b.u.h.) knew that the Muslims had become too proud and because of this would not succeed. He warned them, 'Look to Allah and not to your own strength.'

The time for battle came. The Muslim army advanced along the Hunayn path, a narrow way in the rugged mountains, towards the valley where the Hawazin and the other tribes were waiting. It was very early morning and not yet light. The Muslims were unaware that, under cover of darkness, the Hawazin warriors had already climbed up the mountain and were waiting for them. As soon as all the Muslims were trapped in the narrow passage-way below, the Hawazin ambushed them. First they threw rocks down upon them and then attacked with arrows and swords.

In surprise and fear, the Muslims started to retreat. The Prophet (p.b.u.h.) was bitterly disappointed to see them fleeing in terror but he stayed firmly in his place with Abh Bakr, ‘AIi, his uncle al-‘Abbas, and a few companions at his side. AI-‘Abbas then called to the Muslims to return and not to abandon the Prophet (p.b.u.h.). Ashamed at what they had done, and seeing the Prophet (p.b.u.h.) facing the enemy almost alone, the Muslims quickly returned to fight. Then Allah sent His angels-the hosts ye cannot see-to their aid. A fierce battle followed. The Muslim warriors advanced, attacking furiously, driving the Hawazin back from the path into the valley, where the fighting went on long and hard. At the end of the day the Muslims won but not before having learnt a hard lesson about the danger of pride.

Just as the old man had predicted, the defeated enemy fled, leaving their families and possessions to be captured. Later all the leaders of the tribes except one came to ask for them back and to declare their acceptance of Islam. The Prophet (p.b.u.h.) forgave them and returned their families to them, but not their belongings.

The one exception was the leader of Hawazin. He fled to Ta'if, where he sought protection in the castle, but the Muslims pursued him and surrounded the city, which they besieged for about three weeks. They tried to break into the castle but after losing many men in the attempt the Prophet (p.b.u.h.) ordered a withdrawal. The story did not end there, however, for shortly afterwards Hawazin and most of the other tribes came to Mecca and declared themselves Muslim, including Malik ibn ‘Awf, who had led them in battle and whom the Prophet (p.b.u.h.) now made their leader.

After the battle of the Hunayn Valley, the Prophet (p.b.u.h.) distributed what goods had been taken between the people of Quraysh and the other Bedouin tribes. The Ansar from Medina, who had been his only support during the long hard years before the conquest of Mecca, received nothing. They felt angry about this and went to the Prophet (p.b.u.h.) to complain. He said to them, 'What is this I hear of you? Do you think badly of me? Did I not come to you when you did not know the truth and Allah guided you; when you were poor and Allah made you rich; when you were enemies and Allah softened your hearts? Are you covetous for the things of this world that I must use to gain people's trust so that I can then lead them to Islam? Surely for you Islam is enough? Are you not satisfied that while some men take away flocks and herds you take Allah's Messenger back with you to Medina?'

On hearing this, all the men felt very contrite and began to weep. Then with great humility and reverence their spokesman said: 'We are indeed well pleased to have Allah's Messenger as our gift in this life.'

Perhaps we could ask ourselves the same question. Are we not blessed to have the Prophet Muhammad (p.b.u.h.) and the Book, guiding us in what really matters forever and ever? Is this not so much more important than thinking about the momentary pleasures of the day?

Shortly after this the Ansar left for Medina accompanied by the Prophet (p.b.u.h.). He could have stayed among his own people and lived out his days in Mecca, but he returned as he had promised, to live among the people of Medina, which was a great blessing for them.

In the Name of Allah, the Beneficent, the Merciful Allah

gave you victory on many fields and on the day of Hunayn, when you exulted in your great numbers it was of no help to you, and the earth, vast as it is, was straitened for you; then you turned back in flight; Then Allah sent His peace of reassurance down upon His Messenger and upon the believers, and sent down hosts you could not see, and punished those who did not believe. Such is the reward of disbelievers. Then afterwards Allah will relent toward whom He will; for Allah is Forgiving, Merciful. (Koran ix.25-27)

The Life of The Prophet Muhammad(SAW) - Chapter 22

2008-11-17T06:25:00.000-08:00

THE ENTRY INTO MECCA

DESPITE the improved relations between Mecca and Medina after the signing of the Treaty of Hudaybiyah, the ten-year peace was to be broken by Quraysh who, with their allies, the Bani Rakr, attacked the Khuza'ah tribe. Now Khuza'ah were allies of the Muslims and when the Prophet (p.b.u.h.) heard of the attack he immediately ordered his men to prepare for war. When they were ready he told them that their destination was Mecca and, as he did not want any fighting within the walls of the city, he told them they must move quickly and take the enemy by surprise. In this way the Meccans would not have time to prepare for war and, being surrounded would have to surrender. The Muslims would then be able to take the city without injury or loss of life to anyone.

When the Muslim army, which numbered ten thousand, set out for Mecca, it was the month of Ramadan in the eighth year of the Hijrah. Many of the men kept the fast, even though they were not obliged to because they were traveling. Everyone was jubilant because they were going to Mecca, especially as some of them had not seen their homes in the city for eight long years.

In the meantime, the Prophet's uncle, al-'Abbas, had decided that the time had come for him and his wife to leave Mecca and join the Prophet (p.b.u.h.) in Medina. They did not, however, have to go far as after a distance of only twenty-five kilometres they came across the Muslim camp. When the Prophet (p.b.u.h.) saw them he said, 'Uncle, your emigration is the last emigration. My prophecy is the last prophecy.' Al-'Abbas then joined the army and his wife went on to the safety of Medina.

Night fell and the Muslims made fires to light their camp. The Meccans, looking out of the city, were amazed to see the many fires, and Abu Sufyan went all over Mecca trying to find out whose camp it was. Suddenly he saw al-'Abbas riding towards him from the direction of the fires. He was returning as a messenger of peace from the Prophet (p.b.u.h.) and said to Abu Sufyan, 'The Muslims have come with a large army. They do not wish to fight, only to enter the city. It would be better to surrender and not fight. Come under my protection and meet the Prophet (p.b.u.h.).’

Abu Sufyan agreed, and got up behind al-‘Abbas, who was riding the Prophet's white mule. It was still night as they entered the Muslim camp. Each time they passed a fire, someone would call out, 'Who goes there?' None of them recognized the stranger as the leader of their enemy but all knew al-'Abbas and so let them through.

As they passed by ‘Umar, however, he immediately recognized Abu Sufyan and yelled out, ‘Abu Sufyan! The enemy of Allah!' He ran after them intending to kill his enemy but al-‘Abbas made the mule go faster. They reached the Prophet's tent just before ‘Umar, who rushed in after them quite out of breath. ‘Umar begged the Prophet (p.b.u.h.), '0 Messenger of Allah, let me end the life of Abu Sufyan, this enemy of Islam, who has led the Quraysh armies in their attacks on us!’

Al-‘Abbas interrupted, saying, 'I have sworn to protect him during his time here', whereupon the Prophet (p.b.u.h.) told his uncle to take Abu Sufyan to his tent for the night.

In the morning Abu Sufyan was taken to the Prophet (p.b.u.h.) who said, ‘Abu Sufyan! Have you not yet realized that there is no divinity but Allah?'

To this Abu Sufyan replied, 'If there had been another he surely would have helped me by now.' 'Shame on you, Abu Sufyan', responded the Prophet (p.b.u.h.), 'it is time you realized that I am truly Allah's Messenger.' After a moment or two, Abu Sufyan, who remembered how ‘Umar had not been allowed to kill him, replied: 'I can see you are a generous and forgiving man but I still cannot be sure of that.'

At this, al-'Abbas, who had been standing nearby turned to him and said: 'Believe, as I do now.’

Abu Sufyan stood quietly for a moment, then in a calm, clear voice swore in front of everyone, 'There is no divinity but Allah, and Muhammad is the Messenger of Allah.’

The Prophet (p.b.u.h.) then told Abu Sufyan to go back to Mecca and tell the people that the Muslims would enter the city the next morning. Before he left, however, al-'Abbas suggested to the Prophet (p.b.u.h.) that as Abu Sufyan was a proud man, it would be good to give him an honorable position. The Prophet (p.b.u.h.) took this advice, saying to Abu Sufyan, 'Tell the people that when we enter, anyone seeking refuge in your house will be safe.' This was a great honor for Abu Sufyan. In addition, the Prophet (p.b.u.h.) told him to assure the Meccans that those who remained in their own homes or at the Ka'bah would also be protected.

Abu Sufyan returned quickly to the city. He made straight for the hill Hagar had climbed in her search for water and from which the Prophet (p.b.u.h.) later spoke, and called upon Quraysh to come to him. Abu Sufyan then spoke to the people, '0 people of Mecca, the fires we saw all around us were the camp fires of Muhammad and his men. He has come with a strong army and there are too many for us to fight. It is best, therefore, to surrender. Anyone who stays in my house, or in his own home, or at the Ka'bah will be safe.'

Early next day, the Muslims entered Mecca from all sides. They had been ordered to cause no harm unless anyone tried to stop them entering. When the Prophet (p.b.u.h.) arrived, he got off his camel, bowed down on the ground and thanked Allah for this victory. When the unbelievers saw this, they knew that the Prophet (p.b.u.h.) had come in peace. People began leaving their homes and running towards the Ka'bah. When they arrived there, they found the Prophet (p.b.u.h.) performing the ritual encircling of the Ka 'bah, the tawaf, on his camel, surrounded by the Muslims. When he had finished, he said, 'There is no divinity except Allah and He has no partner. Men and women of Quraysh, be not proud for all are equal; we are all the sons of Adam, and Adam was made of dust. ' Then he recited this verse to them:

In the Name of Allah, the Beneficent, the Merciful

O mankind! Lo! We have created you male and female, and have made you nations and tribes so you may know each another. Surely the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is All-knowing, All-aware. (Koran xlix. I 3)

After this he said to them: '0 Quraysh, what do you think I am going to do to you?'

The people thought carefully before answering because they knew that according to the laws of war they could all be taken prisoner. They also knew, however, that the Prophet Muhammad (p.b.u.h.) was generous, so they replied, 'You will treat us as a kind nephew and a generous brother would.'

To this he' replied with the words used by the Prophet Joseph when his brothers came to Egypt: 'God forgives you and He is the Most Merciful of the Merciful.' Later the Prophet (p.b.u.h.) went to the hill of Safa and there the crowd followed him and surged forward, taking his hand one by one, to declare themselves Muslim.

He then turned to the Ka’bah and, pointing his staff at the three hundred and sixty-five idols which were placed there, recited from the Koran:

In the Name of Allah, the Beneficent, the Merciful .

. . Truth has come and falsehood has vanished away. Lo! Falsehood is ever bound to vanish. (Koran xvii.8I)

At this, each idol fell over onto its face. Together with his followers the Prophet (p.b.u.h.) then proceeded to purify the Ka’bah, after which he ordered Bilal to climb on top of it and perform the call to prayer. Since then the call to prayer has been heard five times a day in Mecca. The Ka’bah, the House of Allah, has served the purpose for which it was built by Abraham thousands of years ago, as a sanctuary for the worship of Allah, our Creator, and Mecca continues to be the spiritual centre of Islam.

On the day Mecca was conquered, the Prophet (p.b.u.h.) addressed the people, saying:

‘Allah made Mecca holy the day He created heaven and earth and it is the Holy of Holies until the Resurrection Day. It is not lawful for anyone who believes in Allah and the Last Day to shed blood therein, nor to cut down trees therein. It was not lawful for anyone before me and it will not be lawful for anyone after me. Indeed it is not lawful for me except at this time, only Allah's anger against his people makes it permissible. Mecca has now regained its former holiness. Let those here now go forth and tell others.'