Islam- The True Religion

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2021-11-13T07:50:00.006-08:00

Jama prayer

2019-02-04T19:33:00.004-08:00

People who meet the travel requirements as required shortened prayers should pray jama.

Jama prayer means to gather the two obligatory prayers in a while. such as praying together zohor and Asr prayers, so the maghrib with the Isya, either within the first or second.

Jama prayer is divided into two

1.Jama Taqdim

2.Jama Takkhir.

Jama Taqdim

Jama Taqdim done Zohor prayer and Asr prayers at Zohor, or pray Maghrib and Isya at Maghrib. Nominated by Jama Taqdim prayers because prayer is the second time before they brought the first prayer.

Terms of Jama Taqdim

1. Advanced proprietary prayer time with the order, means done Zohor prayer and prayer Sunset calculated the first or first and then followed that with prayer Asr or Isya calculated the second prayer.

2. Jama faith in prayer the first in any prayer before greeting constituents but preferred to delay the required intent takbiratulihram.

3. muwalat (consecutive) between the two prayers is not accompanied by dissociation of the measured length in uruf.

4. Still in the Musafir from the beginning of the first prayers to complete second takbiratul pilgrimage prayers, prayers for the Jama to be void in the district between the two prayers.

I intend to pray fard Zuhr two raka’at Qasar and Jama’ with fard Asr for Allah Ta’ala.’

I intend to pray fard Zuhr two raka’at Qasar and Jama’ with fard Asr for Allah Ta’ala.’

After completing the first salat, perform immediately the second salat with the niyyat (example):

‘I intend to pray fard Asr two raka’at Qasar for Allah Ta’ala.’

Jama Takkhir

Jama Takkhir is done Zohor prayer and Asr prayer at Asr or Maghrib prayers and Isya performed in the Isya time. Nominated prayers are with Jama Takkhir for the first prayers that have been brought in time to the second prayer.

Terms of Jama Takkhir

1. Intention Jama Takkhir before the expiration of the first prayer time, because if it does not intend to delay the Jama Takkhir illegally from the first prayer time and prayer is to be qada 'at the time of the second.

2. Still Musafir up resolved in the second prayer, and if it was before the district so that the prayers would be the first Solat qada .

Why is Allah Doing This to Me?

2014-12-31T16:32:00.001-08:00

The Ninety Nine Attributes of Allah

2012-10-17T21:20:00.003-07:00

1. "Allah"

The proper noun "Allah" solely belongs to The Almighty God, the Truth. Anything succeeding it is regarded as an adjective describing it, while it remains a noun indicative of the True God. It combines all His Attributes, and it needs no introduction from others, whereas the other Attributes attain recognition when added thereto. "Allah" is not given to anyone other than Him, nor should it ever be used for anyone besides Him.

"Allah" is the ever-Existent, the One Who causes existence, Who maintains existence, Who creates everything that exists. Whatever He creates shall perish; He never will: "... say: `Allah!' then leave them sporting in their vain discourses" (Qura'n, 6:91).

2. "Al-Rahman"

Allah has said, "All those in the heavens and the earth will come to the Beneficent God obediently" (Qura'n, 19:93).

"Al-Rahman al-Rahim" are two of the Attributes of Allah which remind people of His mercy, of the fact that His act of affecting goodness and rewards reach whomsoever He pleases, thus warding off evil from them. "Al-Rahman" and "al-Rahim" are two concurrent Attributes of His each conveying more meanings of mercy than the other.

"Al-Rahman" is an Attribute specifically relevant to Allah; none besides Him can be called or referred to as such, whereas "al-rahim" can be applied to people: One may be described as "rahim," merciful or kind, but a human cannot be "rahman".

In the Holy Qura'n, we read: "In the Name of Allah, the Most Beneficent, the Most Merciful" (Qura'n, 1:1); "The beneficent God is firm in power" (Qura'n, 20:5). It is an Attribute demonstrating that mercy can be possible only through Him. It means "the One Who grants mercy beyond which there is no other mercy at all and the like of which does not at all exist."

Though derived from mercy, "al-Rahman" is both a noun and an adjective. Neither contradicts the other.

It is commonly known that mercy means: one's desire or power of will to bring goodness to one who is much less than him in status.

3. "Al-Rahim"

Allah, Praise and Glory to Him, has said, "Inform My servants that I am the Forgiving, the Merciful" (Qura'n, 15:49).

"Al-Rahim" is derived from "rahmah," mercy or compassion."Rahmah" implies the salvation of those who receive it from harm and loss, and their being blessed with guidance, forgiveness and sound conviction. Al-Rahim, i.e. the One Who grants rahmah, is a superlative. It is the highest derivative form of rahmah. Allah has said, "He it is Who sends His blessings on you, and (so do) His angels, so that He may bring you out of utter darkness into the light, and He is Merciful to the believers" (Qura'n, 33:43).

Al-Rahim is the One Who bestows countless blessings. Some say that this word is derived from "Rahim," and we have already come to know that the root word for it is "rahmah," that is, favours from Allah and blessings; surely His blessings cannot be counted, nor can they ever be exhausted.

The Messenger of Allah has said, "One who has no compassion towards people is deprived from Allah's Compassion." He has also said, "One who does not respect the seniors among us, nor shows compassion towards our young, nor safeguards the rights of the scholars among us, is surely none of us." Compassion among the servants of Allah is a sure path to achieving the mercy of Allah. The Messenger of Allah has said, "Be merciful unto those on earth so that those in the heavens may be merciful unto you."

4. "Al-Malik"

God has said, "So exalted be Allah, the True King" (Qura'n, 23:116).

"Al-Malik" conveys the meaning of "One Who is free, by virtue of His Own merits and characteristics, from depending on anything in existence, while everything in existence depends on Him." Nothing in existence can do without Him, whereas everything that exists derives its existence from Him or because of Him. Everything/everyone is His.

Al-Malik occurs in: "Master of the Day of Judgment" (Qura'n, 1:4). Another method of recitation: Melik, King of the Day of Judgment. Al-Maleek exists in this verse: "In the seat of honour with a most Powerful King" (Qura'n, 54:55). "Malikul-Mulk" exists in: "O Allah, Master of the Kingdom!" (Qura'n, 3:26). "Al-Malakoot" exists in: "Therefore glory to the One in Whose hand is the kingdom of all things" (Qura'n, 36:83).

The Almighty has described Himself as being "Malikul-Mulk," the Owner of everything, of the whole domain, saying, "Say: O Allah, Master of the Kingdom!" (Qura'n, 3:26), and "Master of the Day of Judgment" (Qura'n, 1:4), which is one of the first verses of the Holy Qura'n.

A land's owner is its "malik," one legally bound to obey the king, the "malik," with regard to land-related laws issued by the latter, whereas the opposite is not possible.

Among the Attributes of Allah Almighty, the word "al-Malik" has occurred independently, whereas the word "Malik" is always added to something else, such as "Maliki yawmid-Deen," Master of the Day of Judgment; therefore, the first Attribute has to be more revered.

5. "Al-Quddoos"

Allah has said, "Whatever in the heavens and in the earth declares the glory of Allah, the King, the Holy" (Qura'n, 62:1).

"Al-Qudoos" means: the One Whose characteristics cannot be conceived by the senses, nor can He be conceived by imagination, nor can He be realized by any mind or reason or judged by any intellect. Linguistically, it is derived from "quds," purity or cleanness. "Al-bayt al-muqaddas" means the Purified House, the one in which people purify themselves from the filth of sins. Paradise is also called the place of quds because it is free from the ills of the life of this world. Arch-angel Gabriel is called in Islam "al-ruh al-quds," the Holy Spirit, because he is free from any fault in delivering divine inspiration to the messengers of Allah. Allah has described Himself as "... the King, the Holy" (Qura'n, 59:23), and He has also said, "Whatever in the heavens and in the earth declares the glory of Allah, the King, the Holy" (Qura'n, 62:1).

Al-Qudds is the One Who is above need and Whose Attributes are above being deficient. He is the One Who purifies the souls against sinning, Who takes the wicked by their forelocks, Who is above being limited to space or time.

The Messenger of Allah once sent one of his companions to teach Islam to a group of new converts and to lead them in congregational prayers. That companion used not to recite any chapter of the Holy Qura'n (besides, of course, the Fatiha) other than Surat al-Tawhid (or al-Ikhlas), so those believers went back once to the Prophet and told him about it. The Prophet said to them, "Go back and ask him why he does so." Upon asking him, the companion answered them by saying, "... because it contains the Attribute of al-Rahman, and this is why I love to recite it so often!" When they told the Prophet this answer, he said to them, "Go back and tell him that the Praised and Glorified One loves him too."

Ibn `Abbas spent a night once with his cousin the Messenger of Allah. When the Messenger of Allah woke up and stood up on his bed, he raised his head towards the heavens and thrice repeated the following statement: "Subhanal Malik al-Qudds!" (Glory to the King, the Holy!) Then he recited the last verses of Surat Ali-`Imran starting with the verse: "Surely in the creation of the heavens and the earth..., etc."

6. "Al-Salam"

Allah Almighty has said that He is "... the King, the Holy" (Qura'n, 59:23).

"Al-Salam" means: the One Who is free from defect and shortcoming, Whose qualities are above deficiency, Whose deeds are free from evil. Since He is as such, there can be neither peace nor security in existence without Him.

"Salam" means peace. Allah Almighty has said, "... and Allah invites to the abode of peace" (Qura'n, 10:25), meaning Paradise: anyone who abides therein will have been saved from agony and perdition. Allah has said, "And if he is one of those on the right hand, then peace to you from those on the right hand" (Qura'n, 56:90-91), that is, rest assured that they are enjoying peace and tranquility. "Salam!" is a greeting; if a Muslim tells another Muslim "As-Salamu Alaikum!" he will have assured him of safety and security, granting him immunity against his evil or ill intentions. Allah Almighty praises Yahya, John the Baptist, by saying, "And peace be on him on the day he was born..." (Qura'n, 19:15).

The most precarious situations to which human beings are exposed are three: The time of birth, the time of death, and the time of resurrection. So Allah honoured Yahya in all these three situations, granting him peace, safety and security against their woes. He saved him from the perils of all these three situations and granted him security against fear.

Muslims are repeatedly enjoined by the Holy Qura'n to disseminate peace and to be receptive to those who offer it:

O you who believe! Enter into peace one and all... (2:208) And if they incline to peace, do incline to it too and trust in Allah. (8:61) And the servants of al-Rahman are the ones who walk on earth humbly, and when the ignorant ones address them, they say: Salam (Peace)! (25:63) And when those who believe in Our Signs come to you, say: Peace be on you! Your Lord has ordained mercy on Himself... (6:54) So turn away from them and say, Peace! For they shall soon come to know. (43:89)

Allah's Salam is His speech. Likewise, the Messenger of Islam used to quite often enjoin the believers to disseminate the greeting of peace among them. There are numerous traditions testifying to this fact; among them are the following:

Assalamu minal Islam: The greeting of peace is an integral part of the creed of Islam.

Afshu al Salama taslamu: Disseminate the greeting of peace among you so you may achieve peace and security.

Whoever upholds three things will have combined in him the meaning of conviction: 1) fairness to his own self, 2) disseminating of the greeting of peace to everyone, and 3) spending wisely out of what he saves.

Afshu al Salama baynakum: Disseminate the greeting of peace among you.

In one of his supplications, the Messenger of Allah used to say, "Lord! Make us harbingers of peace to Your friends!" The Holy Qura'n tells us that the name of Paradise is "Dar al Salam," the abode of peace; He, Glory and Exaltation to Him, says, "They shall have the abode of peace with their Lord, and He is their guardian because of what they did" (Qura'n, 6:127). Allah will make the greeting of the believers, when they meet Him, "Peace!" He says, "Their salutation on the Day they meet Him shall be: Salam! (Peace!)" (Qura'n, 33:44). Referring to the believers, He says the following in Surat al-Ra`d, "... the gardens of perpetual abode which they will enter along with those who do good deeds from among their parents and spouses and offspring, and the angels will enter upon them from every gate (saying): Peace be on you because you were constant! How excellent, then, is the issue of the abode!" (Qura'n, 13:23-24).

Thawban, servant of the Messenger of Allah, has said, "Whenever the Messenger of Allah finished his prayers, he would seek forgiveness of Allah thrice, saying, `Lord! You are the Peace; from You is the Peace; Glory to You! Greatness and Honour are in You!'"

7. "Al-Mu'min"

Allah has described Himself as al-Mu'min: "... the One Who gives peace, Who grants security" (Qura'n, 59:23).

"Al-Mu'min" means: the One to Whom peace and security are rendered: He provides the means of their attainment, blocking all the avenues of fear. There is no peace nor security in this life against the causes of disease and perdition, nor in the life hereafter against the torment and the Wrath, except that He provides the means to attain it.

"Iman," linguistically speaking, is an infinitive (to believe) derived from two verbs: tasdeeq, testimony for the truth of something or someone, as in 12:17: "... and you will not believe us though we are truthful" (Qura'n, 12:17), and aman, asylum or a peaceful haven as in 106:4: "... and gave them security against fear" (Qura'n, 106:4). Some linguists are of the view that the derivation of iman is from this second verb.

If we say that the Almighty grants His servants security against anything they dread, we must be understood in the light of the circumstances of the life in this world and in the hereafter. As regarding the life in this world, the removal of the cause of fear is not reasonably accepted except when a precarious situation has actually taken place. Fear cannot be removed when the possibility of loss of life is present, and nobody can remove such a possibility except Allah. Nobody can bring about peace and security other than He. A blind person is apprehensive of perishing on account of his inability to see the area from which death may overtake him. Sound vision grants him security against being annihilated. One whose arm is amputated fears the situation when he cannot defend himself except through the use of his arm. His healthy arm, then, is the cause of his feeling of security. The same can be said about all our senses and bodily parts. The One Who created all these parts is the same One Who has removed from man the causes of fear by granting him such parts. The One Who has created delicious food for man as well as good medicines and taught him how to make useful tools, thus sparing himself a lot of trouble, is surely the same One Who grants him security against all such dangers. The Messenger of Allah has said, "Anyone who believes in Allah and the Last Day should bring security to his neighbor against his own misdeeds."

8. "Al-Muhaimin"

In 59:23, we read: "He is Allah besides Whom there is no other god, the King, the Holy, the One Who grants peace, the One Who grants security, the Guardian over all, the Mighty, the Supreme, the One Who possesses greatness; Glory to Allah from whatever they set up (with Him)."

When applied to the Almighty, "al-Muhaimin" means that He is the One Who oversees His servants' actions, Who provides them with sustenance, and decrees their life-spans. He does so through His knowledge, control, and protection. Anyone who oversees something is its guardian; so he has full power over it. These Attributes can never be present in their absolute meaning except in Allah.

This Attribute describes in 10:61 the One Who testifies for or against His servants who enter into mutual transactions: "... We are witnesses over you when you enter into it." Allah is al-Muhaimin, the One Who witnesses all what His servants do, be it a speech or an action. The meaning of this verse incorporates the meaning of the word "muhaimin" thus: the One Who knows everything and from Whose knowledge nothing at all can escape, not even the weight of an atom in the earth or in the heavens.

Al-Khalil ibn Ahmed al-Farahidi says that "al-Mu'min" means: the One Who ever watches, Who ever protects. It is common in Arabic to describe someone as "muhaimin" if he protects someone else or is his guardian.

Al-Mibrad explains its meaning as: the One Who is most kind and compassionate. Arabs describe the bird that stretches its wings to protect its young as being "muhaimin" over them.

Al-Hassan al-Basri says it means the Guardian Who testifies to one's truth. Applied to the Almighty, it may carry one of two meanings: His testimony by word, hence His testimony informing us about His messengers being truthful, and His empowering those messengers to produce miracles, thus testifying to their truthfulness.

Al-Muhaimin is the One Who encompasses in His knowledge the management of the affairs of all His creation from the smallest atom to the largest planet in the cosmos.

9. "Al-`Aziz"

The Almighty has said, "O Moses! Surely I am Allah, the Omnipotent, the Wise" (Qura'n, 27:9).

The root word of this Attribute is `izz, might, power, strength, victory, elevation, non-submission. Its verb means: to strengthen or to support as in: "We sent them two [messengers] but they called them liars, so We strengthened them with a third," (Qura'n, 36:14) that is, supported them and their argument with a third messenger. Linguistically, its verb means: to overcome, to gain the upper hand, to subdue...

Al-`Aziz is the One Who Alone has all honour; He is never humiliated, nor is He ever wronged; neither imagination nor intellect can ever conceive Him. He is the One Who cannot be overcome or in any way harmed, the One Who has no peer nor a similitude, Who is very much needed, Who is victorious and is never vanquished, the Mighty, the Omnipotent Who can never be reached.

The Almighty has described Himself as al-`Aziz, narrating in His Book, the Holy Qura'n, an anecdote about Jesus pleading to Him thus "... if You forgive them, surely You are the Mighty, the Wise" (Qura'n, 5:118). He has also said, "And to Him belongs greatness in the heavens and in the earth, and He is the Mighty, the Wise" (Qura'n, 45:37). He has proven that He has in Him all the Attributes of Greatness, saying, "To Allah belongs the might, and to His Prophet, and to the believers" (Qura'n, 63:8), and also, "Glory to your Lord, the Lord of Honour, above what they describe" (Qura'n, 37:180). While discussing Iblis, He quotes him saying, "... by Your Might I will surely make them live an evil life, all of them" (Qura'n, 38:82).

The Messenger of Allah used to say, "I seek refuge with Your Honour, for You are the One Who is the One and Only God Who never dies, while the jinns and men die."

10. "Al-Jabbar"

Allah has said, "He is Allah besides Whom there is no other god, the Sovereign, the Holy, the Source of peace (and perfection), the Guardian of Faith, the Preserver of safety, the One Exalted in Might, the Irresistible, the Supreme; Glory to Allah! (High is He) above the partners they attribute to (Him)" (Qura'n, 59:23).

Linguistically, "al-Jabbar" is derived from jabr, the opposite of breaking. It suggests the forceful mending of something broken, fractured, shattered, crushed..., etc. It is also said that the adjective jabbar means great, huge, inaccessible. Linguists say that al-Jabbar is the Most Great. It is a superlative adjective derived from jabr; He is the One Who not only mends what is broken but also enriches the one who is incapacitated by poverty and want. In short, He is the One Who repairs everything broken or impaired.

Abdullah ibn `Abbas says that al-Jabbar is the Great King, while Ibn al-Anbari says that al-Jabbar is the One Who is beyond anyone's reach. Others have said that "al-Jabbar" means the One Who cannot be harmed by any mighty oppressor, and nobody can dispute with Him about anything. It is said that "al-Jabbar" conveys the same meaning conveyed by the Attribute "al-Mutakabbir," the Proud or the Supreme One. Pride and Supremacy are commendable Attributes only when applied to Allah. If applied to anyone else, on the other hand, they become abominable qualities. It is also said that the meaning of "al-Jabbar" connotes: the One Who forces His will on others. Nothing can happen in His domain except whatever He pleases, whether His beings like it or not. Or it may mean the One Who repairs, improves, or reforms, as is the analogy with one who mends, say, a broken limb.

One of its derivatives is jabaroot, supremacy or greatness. According to one tradition, the Messenger of Allah has supplicated thus, "Glory to the One Who has all the jabarootand all the domain." In one of his statements, Imam `Ali ibn Abu Talib has said, "He is the One Whose will has manifested itself on the nature of hearts," that is, He firmed the hearts according to the way He created them and according to their level of knowing Him; those who know Him are the happy ones, while those who do not are the wretches.

"Al-Jabbar" connotes forcefulness and forcibleness. We can find out that all parts of the body have been driven to perform their functions without any will of their own. Cast a look at the sun as it moves in its orbit without deviating from it as little as an inch, whether it likes it or not. Man has no control over the time when Allah chooses his life to begin, or how he is born, or when he dies, or the family in which he is to be born. All these are predestined for him, and he has no control over them. So is the case with all other beings on the face of earth. They all have been created with the ability to adapt to life on earth, and nobody has any choice in this matter: "It is He Who has spread out the earth for (His) creatures; therein are fruits and date-palms, producing spathes (containing dates)" (Qura'n, 55:10-11). All of these things are created without the choice of any human being.

11. "Al-Mutakabbir"

Allah has said, "He is Allah besides Whom there is no other god, the Sovereign, the Holy, the Source of peace (and perfection), the Guardian of the Faith, the Preserver of safety, the One Exalted in Might, the Irresistible, the Supreme; Glory to Allah! (High is He) above the partners they attribute to (Him)" (Qura'n, 59:23).

Understanding "al-Mutakabbir" requires a good deal of reasoning and insight. Its root word "kibriya'" means greatness and sovereignty, and it incorporates the meanings of the perfection of one's self and existence; nobody can be described as such except Allah. Greatness, as far as Allah Almighty is concerned, is the loftiness of status: "By His command does He send the spirit (of inspiration) to any of His servants He pleases so that it may warn (men) of the Day of mutual meeting" (Qura'n, 40:15). Al-Mutakabbir is the One Who possesses all greatness, Who is above having any of the qualities of His creatures, Who is above being harmed by the oppressors among His creation, Whose greatness and pride are the super-most. He is too great to be deficient in anything or in need for anyone or anything, the One Who is above having any of the characteristics and attributes of His creatures, the One Who Alone has all greatness and pride. None besides Him is justified to conceive himself as great, or as mighty, or as the sovereign. He is the One Who is too Holy to be afflicted by any calamity; so, no greatness is justified for anyone besides Him; He is the One Who has all might and kingdom. This Attribute means: the One Who has combined in Him, and Who rightly deserves so, all the attributes of greatness, perfection, pride and glory, all at the same time.

He is too Great to submit to others; rather, submission is due to Him, and only to Him. The Holy Qura'n bestows the Attribute of greatness upon the Almighty in Surat al-Jathiya: "To Him be Glory throughout the heavens and the earth, and He is Exalted in Power, full of Wisdom" (Qura'n, 45:37). Pride due to the sense of being great is of two kinds:

One is when actions of such a person are indeed great and better than those of anyone else's; He is "... the Source of peace (and perfection), the Guardian of Faith, the Preserver of security, the One Exalted in Might, the Irresistible, the Supreme" (Qura'n, 59:23).

The other is that one conceives himself artificially to be as such, and this applies to most people:

Thus does Allah set a seal over the heart of everyone who is proud, haughty. (40:35) Surely evil is the dwelling place of those who are proud. (16:29) Isn't there in hell an abode for those who are proud? (39:60)

Quoting the Lord of Greatness, the Almighty God, the Messenger of Allah has said, "Pride is My cloak; Greatness is My garment; whoever disputes with Me regarding either, I shall surely hurl him into the fire." Here the Almighty informs and admonishes us that greatness, might and pride are all His prerogatives, that none among His servants is worthy of claiming any of them for himself.

In one of his supplications, the Messenger of Allah says, "I seek refuge with You, Lord, against the evil of pride." He is also quoted as saying that pride is an indication of ingratitude towards the Truth, the Almighty; he has said, "Pride is ingratitude towards the Truth." Imam `Ali has said, "The son of Adam is truly amazing! A wound can end his life, a bug can cause him a pain, his sweat can make him stink, so how can he ever feel proud?"

The Messenger of Allah has warned us against pride and of being proud of ourselves, saying, "Nobody will enter Paradise if he has even the weight of a mustard seed of pride, and nobody will enter the fire if there is a likewise weight of conviction in his heart." As the lucky ones enter Paradise, their hearts will be purged of any pride and jealousy: "And we will root out whatever rancor there is in their hearts" (Qura'n, 15:47).

The Attribute "al-Mutakabbir" is mentioned only once in the text of the Holy Qura'n in 59:23, and Allah knows best.

12. "Al-Khaliq"

Allah has said, "He is Allah the Creator..." (Qura'n, 59:24).

"Al-Khaliq" is derived from khalq, creating. Allah, al-Khaliq, the Creator, is the One Who brings things into existence after their non-existence, Who invents and innovates without a prior model. Some scholars say that al-Khaliq is the One Who creates things out of naught then bestows upon them their characteristics of movement and other qualities. Others say that He is the One Who invents whatever the eyes can see, Who perfects their creation. Still others say that He is the One Who determined the measure of all things when they were enshrouded by void, perfecting them by His bounties and goodness, bringing them into existence according to His will, desire and wisdom. Anyone who thinks that there is anyone else besides Him who creates is indeed one who commits kufr, apostasy, blasphemy, disbelief. Allah Almighty has said the following:

... the Creator of everything; therefore, worship Him. (6:102)... is there any creator besides Allah...? (35:3) Yea, indeed! For He is the Supreme Creator, of (infinite) skill and knowledge. (36:81) ... so blessed is Allah, the best of creators. (23:14) Is it not His to create and to govern? Blessed is Allah, the Cherisher and Sustainer of the worlds. (7:54)

Ibn `Abbas is reported as saying that whenever the Messenger of Allah looked in the mirror, he would say, "Praise to Allah Who has made both my creation and my manners good, Who beautified in me what He has not done in others." According to a narration by our master Imam `Ali ibn Abu Talib, the Messenger of Allah used to say the following whenever he looked in the mirror, "Praise is due to Allah! Lord! Just as You have made my form good, I implore You to make my manners, too, good."

13. "Al-Bari"

Allah has said, "He is Allah the Creator, the Evolver, the One Who bestows forms (or colors) upon what He creates. To Him belong the Attributes" (Qura'n, 59:24).

There are viewpoints regarding the explanation of "al-Bari":One says it refers to the One Who brings about something out of nothing, the One Who creates something which was never there before. It is said that Allah is al-Bari of creation, the One Who brought about all things into existence out of non-existence.

The other meaning conveys the cutting off or severing of something. The root verb of this word means cutting and shaping something such as a twig or a pencil. One may say that illness has parted from him, or that he is free of a claim put forth by another. It can also be applied metaphorically such as one person severing his partnership with another, or a woman separating from her husband. Allah has bara'a, created or initiated, the creation without a model; bariyyah means those whom He has created. Another meaning is curing or healing. A wise saying states that one who is cured should express gratitude to the One Who cured him.

Ja`fer ibn Sulayman is quoted as having said that he passed once by a blind old woman grieving over herself and wailing, so he asked her, "What does it take to sustain you?" She answered him saying, "Stop sticking your nose where it does not belong; I have reached this stage of life without needing you or others." Then she added, "Have you not heard the statement made by the Friend of Allah who said, `[Allah] Who created me then showed me the way, and He provides me with food to eat and with water to drink, and when I am sick, He restores my health to me' (26:78-80)?"

One who knows the real meaning of "al-Bari", therefore, is one whose heart is not affected by events, nor can momentous events overtake him by surprise. It is also said that anyone who comes to know Who al-Bari really is will dissociate himself from claiming to have anything to do with his own form or shape, fearing his Creator's Might, knowing that he is not doing Him a favour by worshipping and obeying Him. It is also said that He is the One Who has dissociated Himself from everyone else, the One Who is never surprised by whatever events take place. It is also said that anyone who recognizes Him as al-Bariwill dissociate himself from committing anything prohibitive, seeking refuge with the King, the Most Forgiving One.

14. "Al-Musawwir"

Allah has said, "He is Allah the Creator, the Evolver, the Bestower of forms (or colors). To Him belong the Attributes" (Qura'n, 59:24).

Al-Musawwir is the One Who fashions, Who gives something its distinctive form and shape. The general human form is distinguished from that of non-humans. Allah says, "... and He formed you and made your forms good" (Qura'n, 40:64), "Into whatever form He pleased He shaped you" (Qura'n, 82:8), and "He it is Who shapes you in the wombs as He pleases (3:6)."

Al-Musawwir means: the One Who invents the forms and shapes of whatever He creates, Who beautifies them according to His wisdom, giving everything its own distinctive shape and form. He creates humans in different forms and shapes, making some of them different from others in physique, size, complexion, etc. This may be the meaning of the verse saying, "And among His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for those who have knowledge" (Qura'n, 30:22). "He it is Who shapes you in the wombs as He pleases; there is no god but He, the Mighty, the Wise" (Qura'n, 3:6); "And certainly We created man of an extract of clay, then We made him a small seed in a firm resting-place, then We made the seed a clot, then We made the clot a lump of flesh, then We made in the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation; so, blessed be Allah, the best of creators" (Qura'n, 23:12-14).

Whenever the Messenger of Allah prostrated, he used to say, "Lord! To You have I prostrated, in You have I believed, and to You have I submitted! My countenance has prostrated to the One Who created it and shaped it, Who created hearing and vision for it; so, blessed is Allah, the best of creators!"

Among the supplications of the Messenger of Allah when he prostrated is this one: "My face has submitted to the One Who created and formed it and Who made its form good." The Holy Qura'n has informed us a good deal about al-Musawwir, Allah. In Surat al-A`raf, for example, we read the following: "And certainly We created you then fashioned you" (Qura'n, 7:11). In Surat al-Taghabun, we read, "He has created the heavens and the earth in just proportions, and He has given you shape and made your shapes beautiful, and to Him is the final resort" (Qura'n, 64:3). In Surat Ghafir, we read, "Allah is He Who made the earth a resting-place for you and the heavens a canopy, and He formed you then made your forms good, and He provided you with good things; that is Allah, your Lord; blessed then is Allah, the Lord of the worlds" (Qura'n, 40:64). In Surat Ali-`Imran, we read, "He it is Who shapes you in the wombs as He pleases; there is no god but He, the Mighty, the Wise" (Qura'n, 3:6). In Surat al-Infitar, we read, "O man! What has beguiled you from your Lord, the Gracious One Who created you then made you complete, then He made you symmetrical? Into whatever form He pleased He constituted you" (Qura'n, 82:6-8). And in Surat al-Hashr we read, "He is Allah the Creator, the Evolver, the Bestower of forms (or colors). To Him belong the Attributes; all those in the heavens and on earth declare His Praises and Glory, and He is Exalted in Might, Wise" (Qura'n, 59:24).

Allah Almighty has said, "And He created pairs, the male and the female, from the small seed when it is adapted, and upon Him is its bringing forth a second time" (Qura'n, 53:45-47).

15. "Al-Ghaffar"

Allah has said, "Surely I am most Forgiving to whoever repents and believes and does good deeds" (Qura'n, 20:82).

Al-Ghaffar is one of Allah's Attributes derived from ghufr andghufran, both nouns which convey the meaning of: veiling, hiding, concealing. Allah's maghifra, forgiveness, is His veiling of one's sins, and His forgiveness by granting him His favour and mercy. Al-Ghaffar is the One Who has manifested what is beautiful and veiled what is ugly in the life of this world and Who does not inflict His penalty on him in the life hereafter. He is the One Who forgives sins, veils the shortcomings, wipes out the sins by accepting one's repentance. He accepts His servants' repentance and is pleased thereby, and the One Who forgives the sins and turns them into good deeds by His great favour. He is the One Who forgives the sins though they may be great, and He veils them though they may be numerous.

The words derived from forgiveness have mostly been associated with Allah. One of them is al-Ghafir as in this verse: "The One Who forgives the sins" (Qura'n, 40:3). The second isal-Ghafur; He has said, "... then [if he] asks forgiveness of Allah, he shall find Allah Forgiving, Merciful" (Qura'n, 4:110). A third is al-Ghaffar as in: "And surely I am most Forgiving to one who repents and believes and does good deeds" (Qura'n, 20:82), "... seek forgiveness of your Lord; surely He is the most Forgiving" (Qura'n, 71:10), and "... surely He is the Mighty, the great Forgiver" (Qura'n, 39:5). It is proven, by making a reference to the Holy Qura'n, that all these Attributes, which are derived from forgiveness, are applied only to Allah, the Most Exalted One. Having killed a Copt, Moses implored his Lord thus: "Lord! Surely I have harmed my own self; so, forgive me" (Qura'n, 28:16). He first admitted his sin then sought His forgiveness. Allah also revealed the fault of David then said, "So We forgave him this (lapse)" (Qura'n, 38:25). He addressed Muhammed saying, "So that Allah may forgive your past and future faults" (Qura'n, 48:2). Has He not in these examples exposed a sin then forgiven it? In one of his supplications, Prophet Muhammed says, "Lord! I implore You to forgive me an apparent forgiveness and a concealed one, and to forgive open and secret sins."

The meanings of maghfira, the root word of al-Ghaffar, al-Ghaafir, and al-Ghafur are clear in the verse saying: "The One Who forgives the sins and accepts the repentance, the One Who is severe in punishment, the Lord of bounty; there is no god but He; to Him is the eventual return" (Qura'n, 40:3).

Al-Ghaffar is the One Who very often veils [the sins and faults of His servants], so much so that He does not propagate one's sins in the life of this world nor in the life hereafter. One of the companions of the Messenger of Allah was asked once, "What did you hear the Messenger of Allah say with regard to one's silent supplication?" He answered by saying that he had heard the Messenger of Allah say, "Allah, the most Honoured, the Most Great, will touch His servant who believes in Him with His mercy by veiling his sin from the public in the life of this world, and in the life hereafter He will ask him about each and every sin and fault he had committed. Once he admits all of them and realizes that he is going to perish on their account, the Almighty will say, `I have veiled your sins in the past short life, and in this one I am going to forgive them.' Then he will be handed the book of his good deeds." All this happens to those who believe in Him; as regarding those who do not, and the hypocrites, He will deal with them quite differently.

16. "Al-Qahhar"

Allah has said, "Say: Allah is the Creator of all things, and He is the One, the Supreme" (Qura'n, 13:16).

Linguistically, "al-Qahhar" is derived from qahr, conquest, subduing, vanquishing, winning a victory. It means the overtaking of something or someone with the intention to humiliate him. One who takes another by way of qahr is one who takes him against his will. "Al-Qahhar" is a superlative of "al-Qahir", the Victor or Subduer. Allah, indeed, is the One Who, by His Might, has subdued everything He created to His Authority and Power, using His creatures as He pleases, whether they like it or not. Al-Qahir is the One Who has the upper hand over all creation; "... and Allah is the master of His affair" (Qura'n, 12:21).

Al-Qahhar is the One Whose vengeance nobody can withstand. He humiliates oppressors, splits the spine of kings and emperors. He is the One besides Whose Might all creation is powerless, without Whose Power all beings are helpless. If we submit to Him, He will satisfy our needs, but if we do not, He will make us suffer as we try to achieve our objectives. He is the One Who splits the spine of the tyrants and oppressors from among His foes, subduing them by taking their lives away, and by humiliating them, while there is nothing in existence that can escape His Might and Power: everyone and everything is helpless in His grip.

Al-Qahhar effects His will with regard to His creatures, whether they like it or not, whether they are willing or unwilling. He has subdued the souls of the worshippers by instilling in the hearts the fear of His retribution, and the hearts of those who are endowed with knowledge with the Might of nearness to Him, and the souls of those who love Him by unveiling the truth about Him to them. He has subdued all beings by death, so none is safe from Him, not even an angel who enjoys a special status with Him, nor a prophet, nor a messenger. Allah will make even the angel of death, Israel, taste of death; so, when his soul is taken out, the angel of death will say, "By Your Honour do I swear that had I known the taste of death to be like this, I would never have taken away anyone's soul at all!" It is to such a meaning that the word qahr, upon the taking of the souls of all beings, conveys as implied in the verse saying, "To whom does the kingdom belong this day? To Allah, the One, the Subduer (of all)" (Qura'n, 40:16).

If one who believes in Allah desires to personify within him the meanings embedded in this Attribute, he has to subdue his own self, his nafs, and control his evil desires, by not plotting in cooperation with Satan, and by returning to Allah, submitting to His will in all matters. The path whereby man derives light from the Attribute "al-Qahhar" is that one should view his nafs, which is ever present within him, as the worst of his enemies, so he subdues it and strangles it, doing exactly the opposite of what it tells him to do, so much so that it will have no choice except to submit to divine commandments. Then he will have to subdue his stubborn opponent, i.e. Satan, staying on his guard against his evil suggestions, blocking his avenues. Then he will have to subdue his carnal desires and insinuations by not following what they inspire him to do.

17. "Al-Wahhab"

Allah, the Most Exalted, the Most High, has said, "Lord! Do not let our hearts deviate after having guided us, but grant us mercy from Your own Presence, for You are the Grantor of bounties without measure" (Qura'n, 3:8).

"Al-Wahhab" is derived from the proper noun hibah the verb of which, yahib, means: to make someone else the owner of what the giver, the first party (the doer), rightfully owns without asking the second party for any compensation in return. It is the gift which is free from any recompense or gain for the giver. If someone gives out such gifts quite often, he will earn the titles ofjawad and wahhab, the generous one, the oft-giving, respectively. Allah Almighty is described as the Most Generous, the Most Giving, i.e. al-Wahhab, simply because He gives everyone according to his means. Among Allah's Attributes are al-Wahhab and al-Wahib. The latter Attribute means: the giver, whereas the first is a superlative of the latter. One who is wahab is one who grants many gifts.

Al-Wahhab is the One Who gives away without a compensation; He bestows His favours upon His servants without a selfish end; He grants even without being asked; He is the One Who initiates giving, and He is the oft-Giver. Allah is surely al-Wahhab because He is the Most Munificent, theMost Giving, the One Who ever tries to get closer to His servants, Who graciously bestows His favours upon them, Who gives them even before they ask Him, the ever-Giver Who gives everyone what he needs. Al-Wahhab bestows His blessings upon His servants, and this indicates His inclusion of everyone as He continuously gives. He does not give painstakingly, nor does He seek a benefit, or an advantage, for Himself by doing so. Al-Wahhab showers you with His blessings without having to have a reason or a means to do so. Al-Wahhab gives away without being compensated for what He gives, and He causes all beings to die without a particular purpose He seeks to achieve for Himself. According to Surat al-Shura, "He bestows (children), male or female, according to His Will (and Plan)" (Qura'n, 42:49).

Whenever the Messenger of Allah used to wake up during the night, he would supplicate thus: "Lord! There is no god but You! Glory to You! Lord! I seek Your forgiveness for my sins, and I plead to You, by Your mercy, O Lord, to increase my share of knowledge, not to permit my heart to deviate after having guided it, and to grant me, from You, a mercy, for surely You are al-Wahhab..."

18. "Al-Razzaq"

"Al-Razzaq" is derived from rizq, sustenance, or anything of any benefit to man, animals, plants, etc., whereby the latter are sustained or are helped in their growth. Rain is also called rizq; it helps sustain every living being on our planet. In 51:58, we read: "Surely Allah is the One Who bestows sustenance, the Lord of Power, the Strong One." Another verse referring to our sustenance is this: "And in the heavens is your sustenance and what you are threatened with" (Qura'n, 51:22). "In the heavens is your sustenance" may be a reference to the rain that descends from the heavens, the sky . As to the phrase "and what you are threatened with," this may be a clue that the end of life on this earth will be terminated by a collision of an asteroid or a large size cosmic debri with the earth, but this is not the place to discuss such interpretations or speculations. If Allah so wills, I intend to write a complete tafsr, an exegesis, of the Holy Qura'n that will contain such interpretations and speculations the like of which has never been written in English before. If the reader wishes to see such a book published, he is requested to pray the Almighty to make it happen. Prayers go a long way, had people only known. Allah listens to each and every supplication no matter who the supplicant is so long as the latter is a true believer in Him.

The word rizq may be used for means of income, livelihood, sustenance, money, wealth..., or for the earning of something good, be it during the life of this world or in the life to come, or it may be applied to one's lot or fortune, or even to anything eaten. "Al-Razzaq" is a superlative of "al-Raziq," the One Who provides rizq. Al-Razzaq is applied to none other than Allah. There are two types of rizq: one sustains the body, such as food and drink, while the other sustains the soul, which is knowledge and true inspiration. The latter is the best type of sustenance simply because what sustains the soul lasts forever, while what sustains the body has a temporary duration.

Al-Razzaq is the One Who creates all types of sustenance, Who extends His favour to cover making such sustenance attainable to His creatures, Who provides means for getting them to attain their sustenance. He sustains all His creation by whatever means needed to keep them alive. He sustains the minds with knowledge, the hearts with understanding, the souls with manifestations, the bodies with food, and so on. Only He can do so. Anyone who realizes this fact will recognize the fact that his own sustenance, and that of everyone and everything else, is controlled by none other than Allah.

References to rizq have been made in several Qura'nic verses such as these:

... Allah provides means of subsistence to whomsoever He pleases without a measure. (2:212) Allah is Benignant to His servants; He gives sustenance to whomsoever He pleases, and He is the Strong, the Mighty One. (42:19) ... and whoever fears Allah, He will make an outlet for him and give him sustenance from whence he does not expect. (65:2-3) ... these are the believers truly; they shall have forgiveness and an honourable provision. (8:74) ... and the sustenance (provided) by your Lord is better and more abiding. (20:131) Most surely this is Our sustenance: it shall never deplete. (38:54)

Say: The (blessing) from the presence of Allah is better than any amusement or bargain. (62:11) ... surely the things you worship besides Allah cannot sustain you. (29:17)

There is no creature moving on earth except that its sustenance depends on Allah. (11:6)

One of the Islamic manners inspired by the Attribute "al-Razzaq" is that a servant of Allah becomes convinced that there is no partner with his Lord in providing sustenance, just as He has no partner in creating everything. He, therefore, pleads to Him for anything small or big. He also feels satisfied with whatal-Razzaq has allotted for him, just as He has said, "And they are the ones who, when spending, are neither extravagant nor parsimonious but keep the just means between these [extremes]" (Qura'n, 25:67), and also, "Those who, when spending, are neither extravagant nor niggardly but hold a just (balance) between these (extremes)" (Qura'n, 17:29).

The abundance of Allah's sustenance is without a limit. He is the One Who says the following in Surat Hud: "There is no creature moving on earth except that its sustenance depends on Allah: He knows the time and place of its definite abode and its temporary deposit: all is in a clear record" (Qura'n, 11:6).

19. "Al-Fattah"

The Almighty has said, "Say: Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice, and He is the One to decide, the One Who knows everything" (Qura'n, 34:26).

In Arabic, fataha, the verb, means "opened," and muftahmeans key, whereas fath means victory or conquest. Fath also means flowing water, a creak, or a river. It also means: to arbitrate between two opponents. "Istiftah" means: seeking help or achieving victory. Both al-Fatih and al-Fattah are among the Attributes of Allah. They exist within the text of the Holy Qura'n. "Al-Fattah" is a superlative of al-fath. To say that Allah is al-Fattah is to say that He is the One Who judges between those whom He creates, His servants, the obedient ones and the rebellious. It is derived from fath which means, in such usage, arbitration or decision-making. It exists in this meaning in the verse saying, "Lord! Decide between us and our people with truth, and You are the best of those who decide" (Qura'n, 7:89). It also means: the One Who grants victory as in this verse of Surat al-Anfal: "If you pray for victory, then indeed victory has come to you" (Qura'n, 8:19).

Al-Fattah is the One Who opens deadlocked matters and issues, Who reveals the truth, Who simplifies whatever seems to be complicated, Who controls the affairs of the heavens and the earth: "And with Him are the keys of the unseen treasures: none knows them but He, and He knows what is in the land and in the sea" (Qura'n, 6:59). So He is the One Who opens what is closed and Who has the keys to everything, Who widely opens the gates of sustenance and brings down rain whereby He brings life back to dead lands, Who grants victory and support for His prophets whom He sends to various lands so that the light of the truth may shine therein, and so that He may purge their souls from evil intentions. He opens the closed hearts and fills them with His light, so they become tranquil, and they enjoy the feeling of success.

The Attribute "al-Fattah" inspires good manners which ought to be followed by anyone who correctly grasps the meanings it implies, who deeply contemplates upon it, who sincerely desires to be blessed by it. Among such manners is that one should maintain an attitude of beautiful anticipation of the Grace of Allah, continuously expecting to receive His favours, always looking forward to earning His blessings. He abandons haste, feels satisfied with his lot and with whatever his Lord has decreed for him. "Contentment is a treasure that never depletes," says an Arabic axiom. How true!

20. "Al-`Aleem"

Allah has said, "... and trust in Allah; surely He is the Hearing, the Knowing" (Qura'n, 8:61).

"Al-`Aleem" is derived from `ilm, knowledge, which results from comprehending the truth about something and from the sure conviction which agrees with reality. "Al-`Aleem," when applied to the Almighty, is the One Who is most Knowing; surely His knowledge encompasses everything in existence even before anything begins to exist. Nothing at all can escape His knowledge. He is the One Whose knowledge is inclusive, be it apparent or hidden, minute or magnanimous. He knows its beginning and its end, what is above or underneath it, and what results therefrom. Al-`Aleem is also the One Who knows what has happened and what will. The knowledge of the unknown is with Him, and so is the knowledge of the Hour; He knows what the wombs bear, when the rain falls, what every soul earns, what evil intentions one harbors, what worldly desires he/she conceals, when and where anyone will die. Al-`Aleem is the One Who knows the details of all things, the particulars of things, what one's conscience and soul hide. Nothing at all, not even the weight of an atom in the earth or in the heavens, can ever escape His knowledge. From the word `ilm have many other words been derived. Al-`lim is one. It occurs in Surat al-Ma'ida in this verse: "... surely You are the great One Who knows the unseen" (Qura'n, 5:109). Another is al-A`lam which occurs in Surat al-Ana`m: "Allah best knows where He places His message" (Qura'n, 6:124). Al-`Aleem is a superlative of al-`alim.

The Holy Qura'n contains the following verses which demonstrate the various meanings and types of knowledge:

He knows that there is weakness in you. (8:66) He knows that there will be sick ones among you. (73:20) And surely We know that your breast straitens at what they say. (15:97) Allah knows what every female bears. (13:8)

"Al-`Aleem," one of the ninety-nine Attributes of Allah, occurs in many Qura'nic verses such as:

... that is the ordinance of the Mighty, the Knowing. (36:38) The revelation of the Book is from Allah, the Mighty, the Knowing. (40:2) ... surely He knows what is in the breasts. (11:5) ... We have no knowledge except what You have taught us; surely You are the Knowing, the Wise. (2:32) And the sun runs [its course] to a term appointed for it; that is the ordinance of the Mighty, the Knowing. (36:38)

This word is coined as a superlative derived from a verb meaning: "to know or to be familiar with." The Messenger of Allah is quoted saying that one who supplicates in the morning by thrice repeating, "In the Name of Allah with Whose Name nothing at all, be it in the earth or in the heavens, can ever harm, and He is the Hearing, the Knowing," will not be afflicted by any sudden calamity till evening time, and if he says so in the evening, he will not be afflicted by any sudden calamity till daybreak.

21. "Al-Qabid"

Allah has said the following in the Holy Qura'n: "... and Allah straitens and amplifies..." (Qura'n, 2:245).

Linguistically, qabd, root verb of "al-Qabid," means: to take, hold, seize, grip, catch, handle, and the like. It is the holding of something with the hand such as a sword's handle, etc. It is meant as a way to forcefully take control of something or someone. Allah Almighty has said the following in this sense: "... and Allah straitens and amplifies..." (Qura'n, 2:245), meaning He straitens, withholds, His sustenance of some while amplifying it for others.

"Al-Qabid" means: "the One Who takes hold of the souls by subduing them, the spirits by effecting justice in their regard, the means of sustenance by His wisdom, and the hearts by making them fear His Glory." Al-Qabid is the One Who causes the souls to be taken away from their bodies, their temporary homes, at the time of death. The angel who takes the souls away (i.e. the qabid) is called in Islam "Israel." Al-Qabid is the One Who takes hold of the hearts, Who controls them, Who isolates them through their lack of knowledge, through their own oversights. He takes hold of some hearts, so He unveils to them His Greatness and Glory. He pleases other hearts through the means whereby He gets closer to them out of His own Kindness, Munificence, and Beauty. Al-Qabid is the One Who unveils His Glory to you, so He protects you; He is the One Who makes you dread being distanced from Him.

Al-Qabid is the One Who controls the entire cosmos; in the following verse, He makes a reference to His control over the earth: "... and the whole earth shall be in His grip on the Day of Resurrection and the heavens rolled up in His right hand" (Qura'n, 39:67). The Almighty has neither a right nor a left hand; He has no hands at all; this is only a figure of speech denoting His total control over the heavens and the earth and everything in them. The expansion of the earth is done by Him during the life of this world; says He, "Have We not made the earth an even expanse?" (Qura'n, 78:6) meaning spread like a carpet. On the Day of Judgment, the earth shall also be there, but it will look quite different from its present appearance...; everything about how it will look and what will happen above and underneath it is detailed in books of hadith, in traditions that will, God willing, see the light for the first time in English..., but let us not digress here by borrowing from another book of mine soon, Insha-Allah, to be written!

Al-Qabid receives the knowledge of and appreciates acts of charity; to be charitable is to be a true servant of His, a blessed one. He says, "... Allah accepts repentance from His servants and takes the alms" (Qura'n, 9:104). He straitens the hearts, that is, places heavy burdens on them, burdens of woes and worries, of fears or of aspiration, and He also eases them.

22. "Al-Basit"

Linguistically, "al-Basit" means: one who stretches his hand, be it as a gesture of good will (in order to shake hands with someone else), or otherwise (to harm someone else, be it by inflicting a physical harm on it, or by causing damage to his property or his own self). It may be applied literally or metaphorically. The Almighty, for example, has quoted Cain son of Adam saying the following to his brother Able: "If you stretch forth your hand towards me to slay me..., etc." (Qura'n, 5:28). It also means: to please. According to one tradition, the Messenger of Allah has said, "Fatima is part of me; whatever pleases her pleases me, and whatever displeases her displeases me, too." Literally, it means: to relax the facial muscles in order to express pleasure and happiness, elation or excitement; all other meanings branch out of that. Inbisat, its noun, means, among other things, abandoning modesty. "Al-baseeta" is the outstretched tract of land, and "bast" is: expansion or propagation.

Al-Basit is the One Who pleases the souls by making them happy and delighted. He is the One Who plants the seeds of life in the bodies to signal the beginning of life therein. He, at the advent of resurrection, brings life back to them in order to show people, in the life hereafter, what they used to do during their temporary life in this world.

The Attribute "al-Basit" does not exist in the text of the Holy Qura'n, yet its derivatives certainly do; these are examples where such derivatives exist:

Nay! His hands are spread out; He expends as He pleases. (5:64) Allah has made for you the earth a wide expanse. (71:19) Allah is the One Who sends forth the winds, so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it up, so you see rain coming forth from it; when He causes it to pour upon whomsoever He pleases of His servants, lo, they rejoice! (30:48)

The Holy Qura'n speaks of decorating the bodies with strength: "... and increased you in excellence in respect of physique" (Qura'n, 7:69). And it speaks of pleasing through both knowledge and excellence of physique when it says, "... and He has increased him abundantly in knowledge and in physique" (Qura'n, 2:247).

We have to point out here that we ought to mention both divine Attributes of al-Qabid and al-Basit together in order to convey the meanings of might and wisdom. The Almighty is al-Qabidjust as He is al-Basit.

23. "Al-Khafid"

Some scholars say that both Attributes al-Khafid and al-Rafi`ought to be used simultaneously. If applied to our Islamic creed, both Attributes connote misguidance and guidance respectively. If applied to knowledge or obedience to Allah, they imply the highest and the lowest of ranks respectively; it is in this sense that they occur in this verse: "Abasing (one party), exalting (the other)" (Qura'n, 56:3), meaning abasing the unbelievers who occupy the lowest ranks of hell while exalting the believers to the highest ranks of Paradise.

Allah has said, "And be kind to him who follows you from among the believers" (Qura'n, 26:215). Khafd is the opposite ofraf`: the first implies vanquishing, lowering the status of, abasing, insulting, humiliating. The Hour is sometimes described as such in 56:3: "Abasing (one party), exalting (the other)" (Qura'n, 56:3), meaning abasing some people because of their transgression, hurling them into the pit of hellfire. In Surat al-Hijr, we read more about the khafd: "... be kind to the believers" (Qura'n, 15:88), and in Surat al-Isra' we read: "Be submissively gentle to them, compassionate" (Qura'n, 17:24).

Al-Khafid is the One Who humiliates the oppressors and tyrants, lowering their ranks and insulting them. He abases at will. Al-Khafid is the One Who lowers, through humiliation, all those who think of themselves as being great, the arrogant and the conceited. He lowers entire nations. He lowers falsehood.Al-Khafid is the One Who lowers the rank of all those who disobey Him, Who humiliates those upon whom His wrath descends, Who lowers the ranks of those who deserve to be treated as such. He humiliates the unbelievers by exposing them to misery, His foes by distancing them from Him, and by exposing them to perdition.

Al-Khafid is the One Who has lowered the status of those who do not believe in Him, of those who are arrogant, of the liars, and of those who swerve away from His Path, the Path of Islam, His final Word of truth.

24. "Al-Rafi`"

The Holy Qura'n states the following: "Allah will exalt those of you who believe, and those who are granted knowledge, to high degrees" (Qura'n, 58:11).

Al-Rafi` is one of the Attributes of Allah whose root word israf`, lifting, raising, exalting, elevating, and the like. It can be used for objects as in 2:63: "... and lifted the mountain over you," and in 13:2: "Allah is the One Who raised the heavens without any pillars so that you may see [His might] and He is firm in power." It can also be used for raising the structure of a building as is the case in the verse saying, "And when Abraham and Ishmael raised the foundations of the House..." (Qura'n, 2:127). It is also used for exalting or revering someone's status as in this verse: "... and exalted your esteem" (Qura'n, 94:4). It is also used to exalt the status or degree of someone honoured as in the verse saying, "... and We have exalted some of them above others in degrees" (Qura'n, 43:32), and also, "... and exalted thrones..." (Qura'n, 56:34), that is, thrones the status of which is exalted by nearness to Him.

Al-Rafi` is Allah Who exalts the status of His friends, granting them victory over their foes and His, and that of the righteous, to the highest degrees. He exalts the truth; He exalts the believers by granting them happiness; He exalts His friends from among the believers by getting closer to them; He exalts the status of His friends by granting them the upper hand, and He exalts the status of those who befriend Him in truth and in equity. Al-Rafi' raised the heavens without pillars, raised the clouds over the winds, raised the birds in the air: "Have they not seen the birds above them expanding (their wings) and contracting (them)? Who withholds them save the Beneficent God? Surely He sees everything" (Qura'n, 67:19).

Al-Rafi` has raised the status of His friends in the life of this world by making the believers humble themselves before them, and by making people pay homage and respect to them even if they do not wield any power, even if they have no wealth at all: "Now surely the friends of Allah shall have no fear, nor shall they grieve. Those who believed and guarded (themselves against evil) shall have glad tidings in the life of this world as well as in the life hereafter; there is no alteration to the words of Allah; that is the mighty achievement" (10:62-65). Al-Rafi`exalts the reputation of those who are regarded as weaklings among their own people, supporting the wronged against those who wrong them.

In Surat al-Baqarah, the Almighty says, "We have made some prophets excel over others; among them are those to whom Allah spoke, and some of them He exalted by (many degrees of) rank" (Qura'n, 2:253). In Surat al-Ana`m, He says, "And this was Our argument which We gave to Abraham against his people; We exalt in dignity whomsoever We please; surely your Lord is Wise, Knowing" (Qura'n, 6:83). In the same chapter, the Almighty tells us that "He it is Who has made you successors in the land and raised some of you above others by (various) degrees so that He may try you by what He gives you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful" (Qura'n, 6:165). Other references occur in the following verses:

Allah said: O Jesus! I am going to terminate the period of your stay (on earth) and cause you to ascend to Me, to purify you from those who disbelieve, and to make those who follow you above those who disbelieve till the Day of Resurrection; then to Me shall be your return, so I will decide among you concerning that in which you differed. (3:55)

And mention Idris (Enoch) in the Book; surely he was a truthful man, a prophet, and We raised him high in heaven. (19:56-57) And the heavens He raised and established the balance. (55:7)

One who is granted a blessing through the inspiration of this Attribute of Allah is one who rises above his abominable desires and inclinations; such a person will be exalted by Allah to a status as high as that enjoyed by the angels with Him or even higher...

25. "Al-Mu`izz"

Allah has said, Whoever desires honour, to Allah belongs the honour all of it. To Him do the good words ascend, and the good deeds He raises; (as for) those who plan an evil plan, they shall have a severe chastisement, (as for) their plan, it shall surely perish. (35:10)

He has also said in Surat Ali-`Imran:

Say: O Allah, Master of the kingdom! You bestow the kingdom upon whomsoever You please and take the kingdom away from whomsoever You please, and You exalt whomsoever You please and abase whomsoever You please; in Your hand is the good (all of it); surely You have power over all things. (3:26)

Allah has said, "Those who take the unbelievers for guardians rather than the believers: do they seek honour from them? Surely all honour is Allah's" (Qura'n, 4:139).

"Al-Mu`izz" conveys the meaning of: the One Who honours whomsoever He pleases from among His servants. Linguistically, ma`azza, the noun derived from the verb yu`izz, means power, strength, might. Allah is surely al-`Aziz, the Mighty One Who subdues and is never subdued, Who strengthens His friends by His favour, protecting them against sinning, forgiving their faults, permitting them to reside in Paradise, the abode of His Munificence. Then He honours them by permitting them to witness His manifestations and see His signs. He is the One Who empowers His prophets by protecting them against erring, granting them victory, protecting them, raising their status among their people. He honours one who obeys Him even if poverty is his lot, and He raises the status of a pious servant of His even if he were an Abyssinian slave. Allah, God, The Truth, Praised and Glorified is His Name, is referred to as such in various verses of His Book, the Holy Qura'n. Among such references are the following:

Do not let their speech grieve you; surely might is wholly Allah's; He is the Hearing, the Knowing. (10:65) Glory to your Lord, the Lord of Honour, above what they describe. (37:180) To Allah belongs the might, and to His Prophet, and the believers, but the hypocrites do not know. (63:8)

Imam `Ali ibn al-Husain Zayn al-`abidin is quoted saying, "If one desires to be honoured even though his tribe is not distinguished, or to be held in high esteem even though he has no authority, or to be a man whose wealth does not diminish, he should get out of the humiliation of disobedience and enter into the honour of obeying his Lord."

Essentially, the way how God honours His servants is by making them feel satisfied, contented, for humiliation lies in one being greedy. Had it not been for false hopes, no free man would have ever been enslaved by anything which, in all truth, is insignificant. The Almighty places one who persists in praising His Name in the center of honour, instilling love and respect for him in people's hearts. A servant of Allah who aspires to earn a good share of personifying this Glorified Name has to honour the Messenger of Allah and those who are knowledgeable among his own contemporaries, showing respect and humility to them.

26. "Al-Muthill"

The Almighty has said, "Those who oppose Allah and His Prophet shall be (herded) among the most abased" (Qura'n, 58:20). "Al-Muthill" is one of the Attributes of Allah derived from the noun thull, whatever results from subduing, vanquishing, overcoming, conquering, someone. The Almighty says, "... walk in the ways of your Lord submissively," (Qura'n, 16:69), that is, freely. He has also said, "... its fruits shall be made accessible (to them), always easy to reach" (Qura'n, 76:14). Al-Muthill is the One Who abases or humiliates whomsoever He pleases, depriving them of all prestige. He is the One Who justly abases His foes when they disobey Him and rebel against His commandments. He insults them and dismisses them, causing them to be hurled into the abode of His chastisement, the inferno of hell. Al-Muthill is the One Who abases His foes by depriving them of knowing Him, enabling them to have their way and to go against His injunctions. He will then have them transported to the abode of His chastisement, insulting them by dismissing and cursing them.

Al-Muthill is the One Who abases the unbelievers through the power of the truth, Who subdues whomsoever He pleases. Allah has not honoured any servant of His more than He has to one who abases his own evil-insinuating self, his nafs, and He has not abased any servant of His more than one who is preoccupied with trying to earn distinction, prominence, and prestige for himself. In Surat al-A`raf we read the following verse: "(As for) those who took the calf (for a god), surely wrath from their Lord and disgrace in the life of this world shall overtake them" (Qura'n, 7:152). Anyone who looks niggardly at people to see how he can take advantage of them, who is never satisfied with what he has had, one who is dragged by his own schemes to elevate himself to prominence while keeping himself in the darkness of ignorance..., is one whom Allah has surely disgraced and deprived. Such an individual is implied in verses such as this: "But you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you, till the threatened punishment of Allah came while the arch-deceiver [Satan] deceived you about Allah, so today ransom shall not be accepted from you" (Qura'n, 57:14). This is the lowest degree of humiliation.

Thull, or bringing it about, that is, ithll, comes in many types, shapes and sizes. Allah abases an oppressor by making him fall a prey to disease, or to his lust for women, or to his greed for wealth, or by making him in dire need of others. Let us supplicate thus: "Lord! Take us out of the humiliation of disobedience to the honour of obedience to You, and do not permit any of those whom You created to disgrace us, and crown us with the crown of Your honour." Honour is in needing nobody. The absolutely perfect degree of such honour, to be sure, belongs to none other than Allah Who has said, "Surely all honour is Allah's" (Qura'n, 4:139). Next in degree of being honoured is one who is closest to the Almighty: "... to Allah belongs the honour, to His Prophet, and to the believers" (Qura'n, 63:8).

27. "Al-Samee`"

Allah has said, "And to Him belongs whatever dwells in the night and in the day, and He is the Hearing, the Knowing" (Qura'n, 6:13).

Al-Samee' is the One^__and Only One^__Who listens to everything in existence without the use of a faculty for hearing or a hearing aid. Allah hears each and every sound and voice even if it is hidden from us. His hearing encompasses everything: He hears the pleas of those who are in distress; He responds to the supplications of those in need; He helps those who are desperate for help; He hears the praising of those who praise Him, so He rewards them for it, and the supplication of those who plead to Him, so He responds to them. He hears the sound of the black ant walking on a solid rock in the darkest night; and He hears what the hearts contemplate and what scruples penetrate the conscience. His response to the supplication of one person does not distract Him from responding to another; He knows where the vision trespasses and what the breasts conceal; He hears every silent plea; He hears you and me. Nothing on earth or in the heavens can ever be hidden from Him.

"Al-Samee`" is derived from "sam`". It conveys the fact that Allah, the Most High, realizes the truth about each and every sound even if it is, to our limited ability, quite silent. He, Glory to Him, realizes and distinguishes sounds as well as colors just as He realizes and distinguishes everything else.

"Sam`" may mean: acceptance of and a favourable response to. It exists, for example, in a tradition wherein the Messenger of Allah says, "Lord! I seek refuge with You against a statement which is not heard," meaning a supplication which does not receive His favourable response. It is also similar to one Muslims pronounce during their obligatory daily prayers: "Sami`a Allahu liman amidah," that is, Allah responds favourably to the pleas of those who praise Him.

The Almighty has said,

Surely I am with you both: I do hear and see. (20:46) Or do they think that We do not hear what they conceal and their secret discourses? Aye! And Our messengers (angels) are with them writing (everything) down. (43:80) Allah has indeed heard the plea of the [woman] who pleads to you about her husband. (58:1) And if they resolve to divorce, Allah is surely Hearing, Knowing. (2:227)

One who comes to realize that Allah knows everything will safeguard his tongue against uttering falsehood. He will always say what is right. One who realizes that Allah hears even our thoughts will adopt the manners of one who watches over his conduct and who always holds himself accountable for what he contemplates, says, or does. A servant of Allah ought to know that Allah did not create the hearing faculty for him except so that he would listen to the speech of Allah which He revealed unto His Prophet in order to benefit from it and to be guided by it. If a servant of Allah seeks to be close to his Lord by offeringnawfil (optional acts of adoration), he will be loved by Allah Who will then pour over his hearing of His divine light, thus making his insight very sharp, so much so that such a person will be able to see beyond the world of matter. If a servant of Allah remains straightforward in his worship of Allah, continuously seeking to please Him, Allah will surely provide him with goodness from Him and with divine light.

28. "Al-Baseer"

Allah has said, "He is with you wherever you are, and Allah sees whatever you do" (Qura'n, 57:4). In language, seeing is achieved through the faculty of vision; it is the reflection of light on what can be seen and its impression on the eyes. Seeing is also an insight, a discretion, an innermost conviction. One who is baseer is one who sees deeply, who is knowledgeable, who is an expert. Also, to "see" means not to rush, but to contemplate, to be acquainted with things, and to be firm in adhering to the creed.

Al-Baseer sees everything, the apparent and the hidden, without using the faculty of vision. When applied to the Almighty, Glory to Him, vision receives the perfection whereby the qualities of anything that can be seen are realized. Al-Baseer fully knows every visible thing, and to Him the truth in their regard is apparent, evident. He knows where vision trespasses and what the breasts conceal. He sees and oversees; nothing in the high heavens nor in the earth, nor in what is between them both, nor what is under the ground, can ever be concealed from His vision, and He is the ever-Present Who is never absent.

One who realizes that Allah has such an attribute will be disciplined by constantly keeping a vigil on his conduct, by being precise when holding his soul to account. One who safeguards his hearing and vision against incurring the wrath of the Almighty, not committing anything that does not beseem him or is not commendable, is loved by Allah, and he will be blessed with hearing and vision as indicated in sacred traditions.

29. "Al-Hakam"

The Almighty has said, "The judgment is only Allah's; He relates the truth and He is the best of those who decide" (Qura'n, 6:57).

Both "al-Hakam" and "al-Hakim" convey the same meaning; the origin of the first means the same as that of man`, prohibition, from which a word such as hakama, an iron rein piece used to restrain horses, is derived.

"Al-Hakam" means: the One Whose word is final in determining what is right and what is wrong, in distinguishing between acts of righteousness and those of sinning. He rewards each soul according to what it earns, Who decides between His servants as He pleases, Who distinguishes between the wretch and the lucky, tormenting the first and rewarding the latter. Al-Hakam is the precise Arbitrator, the absolutely correct Judge Whose decision none can overturn, nor can anyone repeal His decree.

Al-Hakam is the One in Whose promise there should be no doubt at all, in Whose action there is no fault at all; He has decreed that the hearts must be contented and pleased with Him, that the souls must be submissive, obedient, to Him. He separates the truth from falsehood. In Surat al-Ana`m, we read: "Shall I then seek a judge other than Allah? He it is Who has revealed to you the Book (which is) made clear" (Qura'n, 6:114). In Surat Younus we read: "Follow what is revealed to you and persevere till Allah gives His judgment, and He is the best of judges" (Qura'n, 10:109). Other such references are:

Then who calls you a liar with regard to the judgment after this? Is not Allah the best of judges? (95:7-8) Judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely. (12:67)

There are many derivations from this word in various places throughout the Holy Qura'n. Among Allah's judgment with regard to His servants is that everyone will receive the rewards of what he earns, and that his endeavor will be witnessed, noted, recorded, preserved; those who do good deeds will receive eternal bliss, whereas those who sin will receive eternal damnation. He makes righteousness the path to heaven and sinning the path to hell. Shurayh ibn Hani has said that his father Hani ibn Yazid said, "I came to see the Messenger of Allah once and he heard people calling me `Abu [father of] al-Hakam.' He said to them, `Al-Hakam is Allah! Why are you named like that?!' I said to him, `Whenever my people dispute with one another, I judge between them to the satisfaction of both disputing parties.' The Prophet then asked me if I had any sons. `Yes. They are: Shuray, Abdullh and Muslim, sons of Hani.' `Who is their oldest?' the Messenger of Allah asked me. I told him it was Shuray. He then said, `You are Abu Shuray,' then he invoked Allah to bless me and my sons."

30. "Al-`Adl"

Allah has said, "Surely Allah enjoins the doing of justice and of good deeds (to others) and the giving to the kindred, and He forbids indecency, evil, and rebellion; He admonishes you so that you may be mindful" (Qura'n, 16:90).

`Adl means moderation; al-`adl is above oppressing or being inequitable to anyone in His decrees and actions. Rather, He grants everyone what is due to him; He puts everything in its right place; nothing ensues from Him except justice. He does whatever He pleases, and His decree regarding His servants is carried out.

In Surat al-Ana`m, the Almighty says, "And the word of your Lord has been accomplished truly and justly; none can change His words, and He is the Hearing, the Knowing" (Qura'n, 6:115). He enjoins justice and equity and says the following in Surat al-Nisa' (Women): "When you judge between people, you should judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing" (Qura'n, 4:58).

There are many traditions narrated about the Messenger of Allah pointing out to `adl and highlighting the status of those who act upon it. One of them is his saying, "There are seven types of people whom Allah will shade on a Day when there will be no shade except His: a just imam, a young man who grows up adoring Allah, a man whose heart is always attached to mosques, two men who love one another for the sake of Allah: they meet and they part only accordingly, a man sought by a woman of prominence and beauty [for illicit sex] and to whom he says, `I fear Allah,' a man who pays charity and hides his action, so much so that his left hand does not know what his right hand gives away, and a man who mentions the Name of Allah for the sake of remembering Him while his tears overflow." This tradition is recorded by al-Bukhari and Muslim and is quoted on pp. 164-165, Vol. 3, of Al Targheeb wal tarheeb, and on p. 30 of Qabasat min hadi al nubuwwah.

31. "Al-Lateef"

Allah has said, "... surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise" (Qura'n, 12:100).

"Al-Lateef" is one of Allah's Attributes derived from extreme kindness and compassion in a way which no human faculty can ever fathom. Al-Lateef continuously pours His blessings unto His servants; His actions are good and beautiful. This Attribute also means: the One Who cannot be sensed by human senses or those of all other beings, Who knows hidden and minute matters. Al-Lateef has combined in Him terse and wise compassion as well as minute and detailed knowledge of all affairs and of the means to make them reach whomsoever He pleases from among His creation.

Al-Lateef pleases His servants when He removes the clouds of His wrath away from them, the One Who is compassionate towards His servants even in matters related to His decree; He knows all hidden matters. He is the One Whose knowledge encompasses everything minute regarding all facts. His will is carried out, the will whereby He protects His creatures. He knows the most intricate of details relevant to interests and their obscurities; He gently makes them reach their destinations. He is Most Kind and Compassionate to His servants even when they are not aware of it; He manages their affairs and wishes everything good for His servants. He desires their ease and makes for them the means of righteousness and goodness attainable. He eases everything difficult, Who joins everything broken. Allah has said, "Does He not know, being the One Who created (everything and everyone)?! He knows the subtleties, the One Who is ever-Aware (of everything)" (Qura'n, 67:14).

One of the signs of His kindness towards His servants is that He has given them more than enough and required them to do less than what they can, thus making the achievement of eternal happiness attainable by easy endeavor during a short period of time, i.e. one's life-span, which is too short to be compared with the eternity of the hereafter.

Al-Lateef has conceived everything within the framework of its own antithesis. Allah, for example, hid for prophet Joseph the prominence of authority in the garb of slavery till he himself eventually came to say: "... surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise" (Qura'n, 12:100). A man was taken once to prison although he was innocent of the charge, so he kept repeating Joseph's invocation saying, "... surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise" (Qura'n, 12:100). A young man came to him during one night and said to him, "Stand up so that I may get you out of your jail." The man asked the youth how he could get out since the doors were all locked, but the youth ordered him for the second time to stand up. He walked with the young man till he got out of town, then he said to him, "Recite: `Surely my Lord is benignant to whomsoever He pleases; surely He is the Knowing, the Wise" (Qura'n, 12:100).

32. "Al-Khabeer"

The Most Exalted One has said, "Vision does not comprehend Him, while He comprehends all vision, and He knows the subtleties, and He is the Aware" (Qura'n, 6:103).

Al-Khabeer is one of the Attributes of Allah, and it means: the One Who knows everything and from Whose knowledge nothing at all escapes. He knows the essence of everything and is acquainted with the truth in its regard. Al-Khabeer is familiar with the most intricate matters; He knows the ailment and its remedy.

Al-Khabeer knows the innermost of everything; nothing takes place in His domain without His knowledge; no atom moves nor stands still, nor a soul is upset or eased, except that He knows about it. He is the One from Whose knowledge nothing in the earth or in the heavens is hidden; nothing moves in the heavens or in the earth except that He knows about its final resting point or destination.

Scholars have distinguished between al-Khabeer and al-`Aleem. The first connotes knowledge, but when knowledge is applied to hidden matters, it is then called khibra, and the One Who knows it is called al-Khabeer.

The Almighty has said, "What?! Do you think that you will be left alone while Allah has not yet ascertained those of you who have struggled hard and have not taken anyone as an adherent besides Allah and His Prophet and the believers?! Allah is Aware of all what you do" (Qura'n, 9:16). Anyone who has a certain need about which he likes to ask Allah for something should recite the verse saying "Does He not know, the One Who created?! He knows the subtleties, and He is the Aware" (Qura'n, 67:14) repeatedly till he falls asleep.

33. "Al-Haleem"

Allah has said, "... certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing" (Qura'n, 3:155).

"Al-Haleem" is an Attribute of the Almighty derived from the root word hilm which means: taking the time to do something. It also means care, attention, and sensibility. Allah's hilm is His postponement of chastising those who deserve to be chastised, so He delays the penalty of some of those who deserve it. After that, He may penalize them or overlook their faults. Or He may swiftly penalize some of them. He witnesses the transgression of transgressors and the disobedience of those who disobey Him without being provoked by anger or overwhelmed by wrath, and He does not rush to penalize despite His ability to do so. Allah has said, "Had Allah destroyed men on account of their iniquity, He would not have left on earth a single creature" (Qura'n, 16:61).

Al-Haleem does not bring about a swift vengeance; had He intended to effect revenge at a later time, He would have been called spiteful, vengeful, and if He does not intend to seek revenge at all, then surely He is Forgiving. He can also be calledal-Haleem if He does not intend to seek revenge at all provided He does not declare His intention. If He does declare it, He then is called Forgiving. Al-Haleem quite often overlooks sins and covers up shortcomings. He forgives after having covered up. He safeguards His affection for His servants. His promise is good. He fulfills His promise. Al-Haleem shields those who indulge in sins with His forgiveness, Who pardons those who violate His laws, Who is not slighted by the rebellion of the rebellious, and no oppression of any oppressor can ever provoke Him.

The Holy Qura'n has described some of Allah's messengers asHaleem; for example, Abraham, the Friend of Allah, is described as, "... most surely Abraham was very tender-hearted, forbearing" (Qura'n, 9:114), and in Surat Hud, he is praised likewise: "Most surely Abraham was forbearing, tender-hearted, oft-returning (to Allah)" (Qura'n, 11:75). The Holy Qura'n states the following in Surat al-Saffat about Ishmael "So We gave him the glad tidings of a boy [Ishmael] possessing forbearance" (Qura'n, 3:101). ilm is a gracious and a noble attribute, so much so that one tradition recorded in Al-Athircites the Messenger of Allah saying, "Hilm is the master of all good conduct." It also records another such tradition saying, "One who is Haleem is almost on the same footing with Allah's prophets." Hilm enjoys a high status and esteem despite the abundance of one's sins and the repetition of one's repentance.

Allah has said, "Allah does not call you to account for what is vain of your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing" (Qura'n, 2:225). He has also said, "The seven heavens declare His glory and the earth, too, and those who are in them, and there is not a single thing but glorifies and praises Him, but you do not understand their glorifying; surely He is Forbearing, Forgiving" (Qura'n, 17:44).

A forbearing and munificent person, then, is one who often forgives the sins and conceals the shortcomings. He is the one who forgives after shielding one's sins, who safeguards his compassion, who is true to his word, who forgives those who break his law, who is not stirred by the rebellion of transgressors, nor is he provoked by oppression. Allah's Munificence regarding the sinners is great: "... and He is the Most High, the Great" (Qura'n, 2:255).

It is narrated that Abraham saw a man committing a sin, so he prayed Allah to cause him to perish, and so it happened. He saw a second and a third, and he repeated his plea, and they, too, perished. Then he saw a fourth and invoked Allah likewise to annihilate him. It was then that Allah inspired him, "O Abraham! Stop! If We were to annihilate each one of Our servants who commits a sin, then only a small number will survive; but if one sins, We give him a respite; if he repents, We accept his repentance, and if he persists, We postpone his penalty knowing that he cannot escape from Our domain."

It is also narrated that a young man used to commit many sins, and he used to persist in sinning; nay, he even used to repent and immediately go back to sinning. Having done so quite often, he was addressed by Satan thus, "For how long will you keep sinning and repenting?" Satan wished that Allah would cause that man to lose hope in His mercy and become despondent. When night came, the man performed his ablution and offered two reka`ts, then he raised his eyes to the heavens and said, "O You Who protects the righteous against sinning, Who safeguards those who are protected from sinning, Who makes the righteous what they are! If You neglect me, You will find me losing heart; my forelock is in Your hand; my debts are before You! O You Who changes the hearts! I invoke You to keep my heart firm on following Your creed!" Allah, thereupon, said to His angels, "O angels of Mine! Have you all heard his statement? Bear witness, then, that I have forgiven all his past sins and safeguarded him against sinning for the rest of his life."

34. "Al-`Azeem"

The Almighty has said, "So glorify the Name of your Lord, the Great" (Qura'n, 56:96). "Al-`Azeem" is a superlative derived from the noun `izam, greatness, magnanimity, dignity, honour, esteem, pride... The Absolute Azeem is the One Whose greatness cannot be grasped by vision; it is beyond all limits, so much so that no human intellect can ever absorb it. Allah has said, "He is the Most High, the Great" (Qura'n, 2:255).

The most prominent person in a town is called its greatest. This is the meaning of what the unbelievers say as the Holy Qura'n quotes them: "... to a man great in both towns..." (Qura'n, 43:31). Allah has said, "... and the great Qura'n" (Qura'n, 15:87). When the Messenger of Allah wrote a letter to Heraclius (which will be discussed later in this book Insha-Allah), he addressed him as "the azeem man of Rome," that is, the greatest dignitary in Rome. Heraclius, who ruled from 610 - 641 A.D., was a Byzantine emperor, ruler of the Eastern Roman empire. was involved in many wars with the Persians from 634 - 642 A.D. He did not accept Islam; his armies were eventually conquered by Islamic troops, so he lost Syria, Palestine and Mesopotamia (upper Iraq) as well as Egypt, one after the other.

If you consider the greatness of al-Az`eem, you will come to know that anyone besides Him is insignificant. The human being, no matter how knowledgeable, is limited in the scope and content of his knowledge. How can you compare such a limited amount of knowledge with that of the Almighty? An example of His might exists in 31:28: "Neither your creation nor your raising (bai`th, the reunion between the soul and the recreated body) is only like (that of) a single soul" (Qura'n, 31:28). To the Almighty, the creation of the entire cosmos is as easy as the creation of one single soul: "Our word for a thing when We intend it is only to say to it: Be, and it is" (Qura'n, 16:40). Allah has required us to revere His signs; He says, "That (shall be so), and whoever respects the signs of Allah, it surely is (the sign) of the piety of the hearts" (Qura'n, 22:32). One who highly regards the signs of Allah, respects religious rites, holds in high esteem anything related to Allah, is surely held in high esteem by both Allah and His servants.

The Messenger of Allah, Muhammed, has conveyed the following glad tidings: "One who learns then becomes fully knowledgeable then acts upon what he has learned is called great in the kingdom of the heavens."

Ibn `Abbas quotes the Messenger of Allah saying, "If someone enters a room to visit a sick person on the brink of death and he repeats seven times the saying of: `I plead to Allah the Great, Lord of the Great Throne, to heal you,' that sick person will be healed by the Will of Allah."

35. "Al-Ghafoor"

Allah has said, "... surely Allah forgives the faults all of them; surely He is the Forgiving, the Merciful" (Qura'n, 39:53).

"Al-Ghafoor" is derived from the root word ghafr, veiling or covering. He is al-Ghafoor because He quite often veils the sins and forgives those who commit them. He does not dispute about them with His servants. Maghfira means the covering and the forgiving of sins. Allah's forgiveness means His protection of a servant of His against His torment. Its verb means: to openly overlook his sins.

Al-Ghafoor is the Master Whose power is perfect; He may unconditionally forgive due to the favours He bestows upon His servants, and to His benevolence.

The Holy Qura'n has referred quite often to forgiveness, and Allah has diversified it so that the hearts of those who disobey Him may not lose hope of His mercy, and so that no criminal will despond of the mercy of Allah. He forgives the sins and accepts the repentance. In Surat Ghfir, we recite this verse: "The One Who forgives the faults and Who accepts repentance, Who is Severe in punishing, the Lord of bounty" (Qura'n, 40:3). Other such references are as follows:

... so forgive us and have mercy on us; You are the best of those who forgive. (7:155) Most surely I am the most Forgiving to one who repents and believes and does good deeds then continues to follow the right guidance. (20:82) He has created the heavens and the earth with the truth; He makes the night cover the day and the day overtake the night, and He has made the sun and the moon subservient (to His will): each runs to an assigned term; surely He is the Mighty, the oft-Forgiving. (39:5)

As regarding the verse saying, "Inform My servants that I am the Forgiving, the Merciful" (Qura'n, 15:49), some companions of the Prophet were once indulged in laughter as the Messenger of Allah passed by. He greeted them then said to them, "Do you laugh while the fire is before you?" They regretted and felt extremely depressed. He soon went back to them and said, "Gabriel has just come to me and said that Allah asked why I caused some of His servants to lose hope in His mercy," then he repeated 39:5 quoted above.

The lot of one who wishes to personify the Attribute "al-Ghafoor" is that he constantly seeks His forgiveness; he forgives His servants time and over again. This is the key to obtaining the forgiveness of Allah as referred to in 24:22: "Do not let those among you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah's way; they should pardon and overlook. Do not you love that Allah would forgive you? Allah is Forgiving, Merciful."

36. "Al-Shakoor"

Allah has said, "So that He may pay them back their rewards in full and give them more out of His grace: surely He is the Forgiving, the One Who multiplies the rewards" (Qura'n, 35:30). Linguistically, "al-Shakoor" is derived from the root word shukr which conveys the meaning of: an increase. Arabs describe a land as such if its plants are abundant. They describe an animal as such if it is fattened. Plants sustained by a little amount of water are called shakoor. Al-Shakoor thanks quite often, Who appreciates acts of righteousness, charity and kindness. A servant of Allah who is shakoor is one who perseveres to thank his Lord by obeying Him and by carrying out the obligations which He has mandated on him. Shukr is recognition and propagation of goodness.

Al-Shakoor, Allah, appreciates even the few good deeds His servants do, doubling His rewards for them. His way of thanking them is by giving them of His bounties though He was the One Who enabled them to do such good deeds in the first place. He planted in their hearts the desire to do them, then He provided for them all the means to carry them out. He enables His servants to be grateful for the blessings which He bestows upon them, so He rewards them even for small acts of obedience to Him with an abundance of His good things. He grants for a few days' endeavor a bliss in the hereafter that never ends.

Al-Shakoor accepts the little and Who gives a lot. Allah has called Himself al-Shakoor in order to tell us that He rewards His servants for thanking Him; hence, the reward for such gratitude is called shukr, just as the penalty for a bad deed is called bad; He has said, "And the recompense of evil is a like punishment" (Qura'n, 42:40).

One of the tokens of accepting one's expression of appreciation is that he receives an increase of Allah's blessings according to 14:7: "If you are grateful, I will certainly give you more, and if you are ungrateful, My chastisement is truly severe." The truth about appreciation is not related to the qualities of Allah: appreciation comes from people; it is simply the expending of the blessings granted by Allah in the way for which He created them. Linguistically, appreciation is coupled with blessing, grace, gratitude. Nobody can do Allah a favour for which He has to thank him; therefore, His appreciation must be understood metaphorically according to Tafsir al-Manar. Allah's gratitude means that He is capable of rewarding the doers of good, that He does not permit the deeds of such doers to be wasted or unrewarded. It is in this sense that rewarding the doer of good with what he deserves is called appreciation, and Allah has thus called Himself appreciative. Allah has also promised those who appreciate His blessings to increase His blessings upon them; so, such gratitude also falls under the same type of appreciation. The most Appreciative One has said, "... and whoever does good spontaneously, surely Allah is Grateful, Knowing" (Qura'n, 2:158). Thus do we come to know that Allah, Glory to Him, has a conduct which is surely the most perfect one when He called Himself appreciative of the worlds although whatever good they do neither benefits Him nor harms Him in the least; rather, its benefit is surely for our own good. It is, in reality, a sign of His own blessings upon us that He guides and enables us to do it; so, it does not beseem any sensible person to observe the great favour bestowed upon him by Allah without thanking Him for it, or without obeying Him.

Allah also says, "Therefore remember Me, so I will remember you, too, and be thankful to Me, and do not be ungrateful to Me" (Qura'n, 2:152). In this verse, Allah teaches His servants to be appreciative, ordering them to remember the blessings which He has bestowed upon them by their hearts, tongues and senses. Their reward for it is that He reminds them of His permission to continue to enjoy such blessings, and to increase them, ordering them to praise Him by His Attributes, to discuss His countless blessings, to glorify Him openly and secretly, so that He may mention them in His high company and mention His being pleased with them. In a qudsi tradition, the Messenger of Allah quotes the Almighty saying, "I am as My servant thinks of Me: I am with him; if he mentions Me silently, I shall mention him likewise, and if He mentions My Name before a crowd of people, I shall mention him before a better crowd; if he gets closer to Me as much as a span, I shall get closer to him as much as a yard; if he gets closer to Me as much as a yard, I will get closer to him more than twice that much. If he comes to Me walking, I shall come to him running." Allah commands His servants to be grateful to Him and not to deny the blessings which He has bestowed upon them. This is a warning for this nation against that wherein previous nations had fallen due to the latter's denial of the blessings which the Almighty had showered upon them. He granted them the powers of reason, emotion, judgment, and other such blessings.

A servant of Allah should never tire of thanking and praising Him, incessantly and unhesitatingly. In a supplications by the Messenger of Allah, he says, "Lord! I am incapable of praising You enough; You are as You have praised Yourself." Praising Allah and thanking Him as He really deserves is not within the human capacity. A servant of Allah, therefore, must leave it to the One Who can do so: Allah, Praise is due to Him, and ONLY to Him. How can man acquire perfection in such an area while he contemplates upon some blessings bestowed upon him by Allah and says to himself: "I was mere naught and Allah caused me to be, then He granted me the beautiful outward appearance, and the power of reason which is the very best of my inner qualities, then He granted me hearing and vision and guided me to know Him, then He made His great rewards attainable and even praised me in his Great Book"? If you move your tongue and say: Alamdu-lillh (Praise to Allah), thinking that mere saying so is sufficient to express gratitude for all the great favours He has bestowed upon you, then you surely have taken leave of absence from your sanity, for you surely will not have thanked Him at all. "Talk is cheap," says an axiom, whereas "actions speak louder than words." Express your gratitude towards your Maker by actions, not only by words. A servant's true expression of gratitude is his own admission that he simply is incapable of sufficiently express his gratitude to His Maker, Sustainer, and Benefactor.

Jabir ibn Abdullah al-Ansari has quoted the Messenger of Allah saying, "If one is given something while being capable of finding a way to likewise give, let him do so, but if he is not, then let him praise the giver, for one who remains silent and says nothing commits kufr, apostasy. And if one were to put on clothes which he was not given, he would then be like one who wears two outfits of forgery."

37. "Al-`Aliyy"

Allah has said, "... what they call upon besides Him is falsehood; Allah is the High, the Great" (Qura'n, 22:61).

"Al-`Aliyy" is one of Allah's Attributes, and it is derived fromuluww, height, sublimity, or loftiness versus lowliness. The height referred to here is that of status. Al-`Aliyy is High, so High that He can never be conceived nor visualized. Minds are at a loss regarding His Greatness; intellects are incapable of conceiving His perfection. According to Al-Mufradat, one who is `aliyy is a prominent person, a man of distinction. When applied to the Almighty, as in 22:61 cited above, the implied meaning is that He is above being described by anyone or truly known by anyone, and He is above what anyone says about Him.

He is the One above Whose status there is none at all, and everything in existence is under His control. Allah has said, "He is the Most High, the Great" (Qura'n, 2:255), "... judgment belongs to Allah, the High, the Great" (Qura'n, 40:12), and, "... the Great, the Most High" (Qura'n, 13:9).

"High" and "low" may be applied both to tangible as well as intangible things. As regarding the tangible ones, the `Arsh(Throne) is said to be higher than the Kursi (the Seat of Authority), and the heavens is higher than the earth. Such words are applied only to tangible things, things which have dimensions. Since the Almighty is above having dimensions, His being al-`Aliyy is above being as such.

The One Who is al-`Aliyy is above being conceived by any intellect, and Whose Attributes are too great to be described. He is the One in Whose Greatness minds are puzzled, and in trying to realize His Essence the intellects fall short.

Among the good manners adorning a believer are: humbleness and submissiveness before the Glory of the Almighty. It is only then that He exalts his status. Al-Qushayri has reported saying that Allah inspired Moses to go near a mountain so that He would address him. Every mountain there vied with the others in the hope of being the one near which such a divine address would take place. Mount Sinai thought very humbly of itself saying, "Since when do I deserve the honour of being the site worthy of the status of Moses when addressed by his Lord?" For this reason, Allah inspired Moses to go near Mount Sinai due to the latter's humility.

According to Al-Asma' wal sifat, where a qudsi tradition is quoted, the Messenger of Allah heard during the Night of Isra (the night journey to Jerusalem) a praising in the high heavens saying: Subhan al-`Aliyy al-A`la, Subnahu wa Ta`ala, that is, "Glory to the Most High, Glory to Him and Exaltation." Iyas ibn Salmah has quoted his father saying that he had heard the Messenger of Allah starting every supplication by saying, "Subhana al-A`la al-Wahhab," "Glory to the Most High, the ever-Giving."

38. "Al-Kabeer"

We read the following in the Holy Qura'n: "They shall say: What is it that your Lord said? They shall say: The truth. And He is the Most High, the Great" (Qura'n, 34:23).

Linguistically, one who is kabeer is a great person, a dignitary, a distinguished personality. Allah, Glorified and Exalted is His Name, is greater than everything and everyone, and He is the Absolutely Great One, the One Who is Great on His own merits, in His qualities and Essence, above being in any way like any of His creatures; "There is nothing like Him," the One Who is superior to the praise of any of those who praise, glorify, or attempt to describe Him. He is the most perfect of anything in existence, the One Who has all the Glory, the Greatness, the Honour and the Sublimity. He is above what the beings He has created conceive Him to be. He is too Great to be described or His actions to be comprehended. The Almighty has said,

He is the High, the Great. (40:12)Proclaim His greatness magnifying (Him). (17:111) And your Lord do magnify. (74:3). To Him belongs greatness in the heavens and the earth. (45:37)

The Almighty has been lauded with characteristics of this sort:

One is al-Kabeer. The other is al-Mutakabbir, the explanation of which has already been dealt with. The third is al-Akbar as in 9:72: "... and best of all is Allah's goodly pleasure" (Qura'n, 9:72), and in 29:45: "... certainly the remembrance of Allah is the greatest." But it has not been used in the Holy Qura'n as a reference to the Almighty, yet it occurs as an Attribute of His in the Sunnah such as our saying: Allahu Akbar! The fourth is al-Kibriya'; Allah has said, "And to Him belongs greatness..." (Qura'n, 45:37). So, let us discuss these Attributes:

As regarding al-Akbar, there are two ways to look at it: First, He is greater than anything else in existence. It is possible to view the "Allahu Akbar!" which Muslims pronounce audibly when saying their prayers in the same light, meaning that Allah is greater than anyone or anything else; hence, one's mind will not be occupied by anyone or anything else besides Him, nor is his heart attached to anyone or anything else besides Him.

"Allahu Akbar!" is a statement derived from "al-Kabeer" and is pronounced to initiate the obligatory prayers, during the time ofrukoo`, sujood or qiyam, that is, when bowing, prostrating or standing during the performance of obligatory prayers. It is called takbeer, Glorification of al-Kabeer, the Great One, the Most Great. Takbeer is required on several occasions such as the athan, iqama, prayers, both feasts, funeral prayers, upon seeing the Ka`ba, throwing the stones [during the pilgrimage], and announcing the time for jihad, holy war. The Messenger of Allah is said to initiate anything of significance with "Allahu Akbar!"

Ibn `Abbas is quoted saying that the Messenger of Allah used to teach his companions a supplication whereby they could shun all ailments and types of fever which said, "In the Name of Allahal-Kabeer; we seek refuge with Allah al-Azeem from the evil of any feverish vein, and from the inferno of hellfire."

The Attribute "al-Kabeer" is repeated five times throughout the text of the Holy Qura'n.

39. "Al-Hafeez"

The Almighty has said in the Holy Qura'n, "And he has no authority over them, but so that We may distinguish the one who believes in the hereafter from the one who is in doubt concerning it, and your Lord preserves all things" (Qura'n, 34:21).

"Al-Hafeez" is derived from the root word if, safeguarding something or someone. Its antithesis is sahu, forgetfulness, negligence, inattentiveness. Women who safeguard the property of their husbands when the latter are absent are described in the Holy Qura'n as fhafizatin lil ghayb. A book is called afeebecause its contents safeguard records of actions and statements from being lost (from people's memory, etc.).

Al-Hafeez very much maintains the existence of everything that exists, Who safeguards contradictory elements against overwhelming one another such as what is hot and what is cold, what is moist and what is dry, qualities which Allah has created, making them inherent in our creation as well as in that of all animals and plants. Had He not thus safeguarded them, by neutralizing them once and by increasing the amount of what diminishes thereof another, they would not have coexisted with one another, their mixing would have been annulled, their composition would have diminished, and their ability to be composed or amalgamated would have disappeared. Al-Hafeezcarries a stronger meaning than that of al-Hafiz. Al-Hafeez has two meanings: One is the opposite of oversight or forgetfulness, and its meaning is derived from knowing. When we say that the Almighty safeguards things, we mean that He knows them in all their quantities and intricacies, and that such knowledge is not altered by diminution, oversight, negligence, or forgetfulness. The other is that al-Hafeez safeguards things against loss: He guards them, and all His characteristics and perfection are above extinction. He has also said: "Attend constantly to prayers and to the middle prayers, and stand up truly obedient to Allah" (Qura'n, 2:238), and, "... the preservation of them both does not tire Him" (Qura'n, 2:255). He protects His Divine statements, i.e. the Holy Qura'n, hence the verse, "We have revealed the Reminder, and We are its Guardian" (Qura'n, 15:9), meaning Protectors against alteration, distortion, or any tampering with its sacred text, applied here particularly to the text of the Holy Qura'n.

Despite the greatness of his status, the Friend of Allah Abraham supplicated thus: "Lord! Grant me wisdom and join me with the righteous" (Qura'n, 26:83), and, "Lord! Make us both submitting to You" (Qura'n, 2:128). Moses, who spoke to the Almighty, also supplicated saying, "Lord! Expand my breast for me" (Qura'n, 20:25). The Almighty has said the following to His Prophet and Messenger Muhammed: "... had it not been that We had already established you..." (Qura'n, 17:74), and, "... Allah will protect you from people" (Qura'n, 5:67). He admonished the believers to pray by saying, "Lord! Do not make our hearts deviate after You have guided us aright" (Qura'n, 3:8).

One who contemplates on the meanings of al-Hafeez and eagerly longs for Him with all his heart is one in whose heart the love for His Lord is borne, the Lord Who protects His servant even when the latter is disobedient to Him, falling short of worshipping Him, lagging behind in adoring Him. He reawakens his heart from its inattentiveness. It is then that Allah makes his heart like a preserved treasure of secrets, so he takes courageous stands, safeguarding his senses against committing sins, protecting his heart against spiritually harmful insinuations.

40. "Al-Muqeet"

In the Holy Qura'n, we read: "Whoever joins himself (to another) in a good cause shall have a share thereof, and whoever joins himself (to another) in an evil cause shall be responsible for it, and Allah controls all things" (Qura'n, 4:85).

"Al-Muqeet" is derived from the root noun qoot, sustenance, the food that sustains the human body. Ibn `Abbas has said thatal-Muqeet is al-Muqtadir, the Omnipotent. Al-Muqeet creates all beings, creating likewise the means for their sustenance. He provides ways for them to have access to such means of sustenance; He has made accessible to them what is necessary and what is a luxury. He sustains the bodies and the souls. He has taken upon Himself to sustain His creation. Al-Muqeethears the silent supplication and responds to it and knows the affliction and removes it. "Al-Muqeet" conveys the same meaning as that of "al-Hafeez," the Protector; so, He protects and sustains the living beings.

Reference to qoot exists throughout the Holy Qura'n. For example, Allah has said the following in Surat Fussilat: "And He made in it mountains above its surface, and He blessed therein and made therein its foods, in four periods: alike for the seekers" (Qura'n, 41:10). He sustains the hearts through knowledge, so He is al-Razzaq but in a more specific way, for sustenance includes both food and non-food items. Qoot is food sufficient to keep someone's body alive. It may also mean the One Who takes full control over something or someone, Who is Capable of managing his/her affairs. Al-Muqeet Alone is Capable and Knowledgeable of everything. One of the good manners inspired by this Attribute is that when food is brought to you, you must recognize al-Muqeet Whose sustenance is quite spacious and encompassing, through Whose Grace are you provided with food. Such a recognition will cause the light of this Attribute to lift you spiritually. God will then make you the treasure-house for His servants, enabling you to sustain others, teach them knowledge, and lead them to the ever-Living, the Sustainer.

Do not seek the achievement of all your wishes and desires except from Allah, for He surely holds the keys to the treasures of His sustenance. According to one qudsi tradition, Allah said to Moses, "O Moses! Ask Me with regard to everything, including your shoe strings and the salt for your pot."

41. "Al-Haseeb"

Allah has said in the Holy Qura'n, "... those who deliver the messages of Allah and fear Him and not fear anyone save Allah, and Allah suffices for taking account (of everything)" (Qura'n, 33:39).

Al-Haseeb is one of Allah's Attributes, and it is often explained as the One Who rewards. Its meaning may also be understood as the One Who provides sufficiently, Who grants whatever His servants need; He is the Master upon Whom all rely; there is no haseeb besides Him, and all His creation are in need of His help and support. It is also said that al-haseeb is the One to Whom everything honourable is referred, and with Him does every glory end. He calls His servants to account for their deeds, Who tries those who obey Him and rewards them for such obedience, Who calls those who disobey Him to account and penalizes them for their disobedience; He, and only He, tries everyone.

Things are connected to one another, and in the end they are connected to Allah Who has said, "O Prophet! Allah suffices you and the believers who follow you" (Qura'n, 8:64). If we look at this great cosmos, which is fixed and unaffected by external effects since millions of years, we will conclude that there is a complex accounting system for it which is spontaneous. It makes cosmic criteria fixed in order to guarantee the preservation of human life on earth in the best way so that man may be able to perform the function for which Allah created him, that is, to worship Him. The number of computations required to run such a tremendous cosmos can never be conceived by any human mind; so, how can one imagine the spontaneous alterations of some while the rest remain the same?! It is the Great al-haseeb, the computing One, the Great, the most swift of all those who compute. It truly is an Attribute which deserves a close look. If a thinking person were to remain thinking all life, he will never be able to compute except very, very little indeed. Yet I like through these simple statements to give the reader an idea that may provide him with a glimpse of the greatness of this miraculous Attribute:

The verb "hasaba" means: counted, computed, calculated, deducted a total, etc. "hisab" means: counting, computing, calculating, or accounting, and it is accomplished by adding, subtracting, and such related steps. The science of hisab is arithmetics from which more advanced sciences: algebra, mathematics, and calculus, are derived. The Holy Qura'n contains references to al-haseeb and the derivatives of its root word in verses such as these:

... and though there may be the weight of a grain of mustard seed, We will (still) bring it, and sufficient are We to take account. (21:47) Then are they sent back to Allah, their Master, the True One; now surely His is the judgment, and He is the swiftest in taking account. (6:62) They shall have (their) portion of what they have earned, and Allah is swift in reckoning. (2:202) There is none to repeal His decree, and He is swift to take account. (13:41) ... there he finds Allah, so He pays him back his reckoning in full, and Allah is swift in reckoning. (24:39)

In order to be acquainted with the secret of Allah's Power as embedded in His Attribute "al-haseeb", as it manifests itself upon His creation, let us take a look at the chemical, physiological and astronomical balance existing in the cosmos. We will see that there is a high computing power too great to be conceived, one capable of conducting such computations and controlled by One Who is fully knowledgeable of the cosmos in its entirety, of the smallest atom in it up to the largest planet. Had it not been so, its cosmic computations would not have remained fixed. In order to form an idea about the complexity of such computations, we have to provide an example:

Were we to think for one moment about the number of computations which take place inside our bodies, we will surely be unable to calculate them. So, how can man conceive the number of computations in the whole cosmos from the smallest atom to the largest planet in their various types, orbits, and environments? The mind, no matter how great, can never do so, and it will definitely recognize Allah and His Absolute Power, and that He is the only capable al-haseeb Who can make such computations; so, let us contemplate on this Attribute so that we may honour and thank Him. Allah has pointed out in the text of the Holy Qura'n the calculation according to which the cosmos is arranged in accordance with places very well computed in their locations, orbits and speeds: "Surely We have created everything according to a measure. And Our command is but one, as (swift as) the twinkling of an eye" (Qura'n, 54:49-50). He has also said,

But nay! I swear by the falling of the stars, and most surely it is a very great oath, if you only know... (56:75-76) The sun and the moon follow a reckoning. (55:5) (As for) the moon, We have ordained for it stages till it becomes again like an old dry palm branch. (36:39) ... and ordained for it mansions so that you may know the computation of years and the reckoning. (10:5) He causes the dawn to break, and he has made the night for (you to) rest, and the sun and the moon for reckoning. (6:96)

As a matter of fact, there is hardly any verse which does not contain one indication or more about the computed system of the cosmos or of the human body, but the Holy Qura'n highlights a specific significance for a different type of calculations: the calculations of the sustenance of Allah's servants according to the wisdom of Allah, some of which are according to a measure, and some coming from whence a servant of Allah does not know: "... and Allah gives means of subsistence to whomsoever He pleases without measure" (Qura'n, 2:212). Such is usually the sustenance of the righteous whom Allah sustains from whence they do not know or expect: "... and whoever is careful of (his duty to) Allah, He will make an outlet for him and give him sustenance from whence he does not expect" (Qura'n, 65:2-3). Also, Allah's giving is great, so great that its true value can never be conceived or computed. There is still a greater calculation: the calculation of the deeds and the intentions behind them, their recording as well as the rewards for them in the life of this world or in the one to come, or in both, for the Almighty says the following in this regard:

... only the delivery of the message is (incumbent) on you, while calling (them) to account is Ours. (13:40) So that Allah may requite each soul (according to) what it has earned; surely Allah is swift in reckoning. (14:51) ... so We called it to account severely and We chastised it with a stern chastisement. (65:8) Surely to Us is their return, then surely upon Us is the taking of their account. (88:25-26) ... surely Allah takes account of all things. (4:86) "Whoever brings a good deed," says the Almighty in the Holy Qura'n as He refers to the Day of Judgment, "he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like thereof, and they shall not be dealt with unjustly" (Qura'n, 6:160). People on the Day of Judgment will be simultaneously judged just as they are being judged in the life of this world. Their sustenance will be forwarded to them at once, and Allah is never diverted by anything from another: "So that Allah may requite each soul (according to) what it has earned; surely Allah is swift in reckoning" (Qura'n, 14:51). Those who are endowed with understanding know the precision of the Divine computation from their own dealing with Him, for He has said, "... and whether you manifest what is in your minds or hide it, Allah will call you to account according to it, then He will forgive whomsoever He pleases and chastise whomsoever He pleases, and Allah has power over all things" (Qura'n, 2:284). God's management of the affairs goes on forever and ever. Our master Muhammed has said, "Call your own selves to account before you yourselves are called upon to account for them."

42. "Al-Jaleel"

Allah has said, "And the person of your Lord will forever endure, the Lord of glory and honour" (Qura'n, 55:27), and also, "Blessed be the Name of your Lord, the Lord of Glory and Honour" (Qura'n, 55:78)!

Linguistically, the verb "yujill" means: to magnify or glorify someone or deem him great. The Attribute "al-Jaleel" is derived from honour, dignity, and greatness. He is too Great to do anything which does not fit His Honour, Who purifies the heart by manifesting the qualities of His Glory to it, Who reveals what is hidden by the attributes of His beauty and what is in the world, all of it, of glory, perfection, goodness and magnificence by the lights of His Essence and the effects of His qualities. Al-Jaleel is worthy of bidding and forbidding; besides Him, every great person is not great at all, and every gigantic thing is dwarfed. He grants glory to those who approach Him and humiliation to those whom He dismisses from His presence.

The Absolute al-Jaleel is Allah. The Attribute "al-Kabeer" describes the perfection of the Self, whereas "al-Jaleel" describes the perfection of His qualities. "Al-`Azeem" refers to the perfection of the Self. All qualities of His are referred to according to the extent one can conceive; so, He exhausts the mind and is not exhausted; He can never be seen by anyone, yet He sees everyone. When the qualities of glory are attributed to a reasoning mind capable of conceiving them, they are called beauty, and the one they describe is called beautiful. Originally, the Attribute "al-Jameel" was linguistically applied to a picture which can be discerned by the eyes no matter what it represents, one which suits and agrees with the vision. Then it was applied to an inner picture which may be conceived by the mind such as one may talk about "a beautiful conduct," for it is conceived by the mind rather than the eyesight. Inner pictures, then, if harmonious and combining the qualities of perfection that suit them, just as they ought to be, convey an inner beauty just as they convey to whoever discerns and conceives them a visual pleasure, and their inner beauty is more intense than their outward one.

The share a servant of Allah may derive from the inspiration of this Attribute is that he adorns himself with beauty and bears in mind that it is He Who has bestowed upon him the blessings of beauty, be it the beauty of a visible image or of the inner self. The inner beauty of the soul is surely higher and greater than that of the beauty of the body. The Messenger of Allah used to thus supplicate after his prayers: "Allahomma anta as-Salam wa minka as-salam; tabrakta wa ta`alayta ya thal jalali wal ikram," that is, "Lord! You are the Peace and the source of peace; Glory to You, You are the One with all the Greatness and Honour!"

The Messenger of Allah has also said, "Hold Allah in high esteem so that He may forgive you," that is to say, Glorify Him by obeying Him and by distancing yourselves from committing any disobedience of Him, and seek nearness to Him, Glory to Him, by performing what He has enjoined you to perform.

43. "Al-Kareem"

Allah has said, "... whoever is grateful, he is grateful only for (the good of) his own soul, and whoever is ungrateful, surely my Lord is self-Sufficient, Honoured" (Qura'n, 27:40). Scholars say that anything regarded as good, precious, of great importance, is kareem. Linguistically, a person who is out-giving is also called kareem, generous. Anything held in its own category in high esteem is called kareem. Allah is called "al-Kareem," an Attribute that describes His benevolence and beneficence. Allah has always been Generous, and He will always be so. He is high above any lowliness; He gives abundantly, and He gives beautifully.

Al-Kareem forgives though He is capable of inflicting the most severe of punishment; He fulfills His promise; He gives more than what one pleads to Him for; He does not mind how much He gives and to whom; He does not permit anyone who seeks refuge with Him to suffer loss; He does not need means to do what He does. One Who can combine in Him all these qualities is the Absolute al-Kareem; none other than Allah is as such.

The Almighty has said, "O man! What has beguiled you from your Lord, the Gracious One...?" (Qura'n, 82:6), and, "Read and your Lord is the Most Honourable" (Qura'n, 96:3).

Arabs are used to calling anything kareem if it has a commendable merit or quality. Muhammed, the Messenger of Allah, has said, "Yousuf is the most kareem of people," meaning in lineage and descent. They may describe something the presence of which can be identified by one of the physical senses as kareem. For example, the Egyptian women, upon seeing Yousuf said, "... this is but a noble angel" (Qura'n, 12:31). Describing Paradise, the Almighty says it is a "... noble place" (Qura'n, 44:26). This word may also be applied to anything honourable; the Almighty has said, "... surely the most honourable of you with Allah is the one who is most careful (of his duty towards Allah)" (Qura'n, 49:13).

Arabs may also apply it to something that has many benefits or advantages, such as what is implied in this verse which narrates the story of prophet Solomon: "Surely an honourable letter has been delivered to me" (Qura'n, 27:29). According to exegesis,kareem in this verse means quite significant and weighty, containing very good statements.

One of the signs of His greatness and generosity is that He provides His bounties even to those who do not deserve them. He doles out His benevolence even without being asked. If a suppliant prays Him for forgiveness, one of the signs of His greatness is that He will erase that suppliant's sin if he truly repents, and He records a good deed for him in its place. Allah has said, "The parable of those who spend their wealth in the way of Allah is like the parable of a grain growing seven ears (with) a hundred grains in each, and Allah multiplies for whomsoever he pleases, and Allah is ample-Giving, Knowing" (Qura'n, 2:261). Among the signs of His greatness is that in the life of this world He covers the sins of the sinners and hide their shortcomings.

In one incident, the Messenger of Allah has narrated a story about the forgiveness of the Almighty which is thought-provoking. He said, "I know the last person who will enter Paradise and the last one to get out of hellfire. He is a man who will be approached and it will be said, `Show him his minor sins and suspend the major ones,' whereupon he will be shown his minor sins. He will then be asked if on such-and-such a day he did such-and-such, and he will answer in the affirmative, fearing the penalty from his major sins. He will be told, `In place of each of your sins, you will be granted a good deed,' whereupon he will say, `Lord! But... I have committed other sins which I do not see here among them!'" The narrator of the anecdote says that he saw the Messenger of Allah smile at that juncture of the story till his front teeth became visible.

Allah is "al-Kareem mutaghafil," that is, the Great One Who deliberately and quite often overlooks. One of the signs of His Greatness is that He forgives whenever He is prayed for forgiveness; Allah has said, "Ask forgiveness of your Lord; surely He is the most Forgiving" (Qura'n, 71:10). And among the signs of His Greatness is that He forgives without reminding those whom He forgives of the types of sins and ugly things they had committed.

And among the signs of His Greatness is that if they come to Him after having obeyed Him only a little, He will grant them quite a generous reward and will honour them by praising them beautifully. Among the signs of His Greatness is that He includes them in His Covenant; He has said, "... fulfill (your) covenant with Me, I will fulfill (My) covenant with you" (Qura'n, 2:40). He even makes them worthy of His love: "... He shall love them and they shall love Him" (Qura'n, 5:54).

Among the other signs of His Greatness is that He has made this world the loaned property of His servants saying, "He it is Who created for you all that is in the earth" (Qura'n, 2:29), and the hereafter as well, "... and a Garden, the extensiveness of which is like the heavens and the earth, prepared for those who guard (themselves against evil)" (Qura'n, 3:133).

Also among the signs of His Greatness and generosity is that He has made everything in the heavens and the earth subservient to man: "And He has made whatever in the heavens and in the earth, all of it, subservient to you, [a gift] from Him" (Qura'n, 45:13). One of the signs of a believer's good conduct in as far as the Attribute "al-Kareem" is concerned is that he directs himself wholeheartedly towards His Lord. He makes it his habit to feed and clothe the orphans and be good to his kith and kin. In order to attract the attention of the Muslims to this weighty matter, Prophet Muhammed has said, "If someone held in high esteem by his folks comes to you, be generous to him." He has also said, "Your Lord, Honour and Glory belong to Him, is ever-Living, Generous, too shy to disappoint any of His servants who plead to Him."

It is a sign of good manners to habitually forgive the doers of evil deeds, including repeated offenders, and to cover the faults of your brethren in all circumstances. Such generosity of manners is surely more precious than any materialistic generosity, for the latter preserves the body whereas the first sustains the soul. The Messenger of Allah has said, "You will not be able to please all people with your wealth; so, do please them with your good manners." He has also said, "Allah, Honoured is His Name, is Generous, and He loves good manners and hates a lowly conduct." The Messenger of Allah has said, "The generous one is close to Allah, close to [the hearts of] people, close to Paradise, distant from the fire. A miser is distant from Allah, distant from people, distant from Paradise, close to the fire."

As for "al-Akram," i.e. the most Generous, surely it is Allah, the Most Generous of all those who are generous. This Attribute may also bear the same meaning embedded in that of "al-Kareem."

44. "Al-Raqeeb"

Allah has said, "... and be careful of (your duty to) Allah through Whom you demand (your rights of) one another, and to the ties of kinship; surely Allah ever watches over you" (Qura'n, 4:1).

"Al-Raqeeb" is one of Allah's Attributes, and He is the Witness Who is never absent from the scene. In language, a raqeeb is a vigilante, a watchman who stands to protect and guard. In the army, the raqeeb is the one in the vanguard. Al-Raqeeb is Allah Who safeguards everyone and everything, the One from Whose knowledge nothing at all can escape. According to one sacred tradition, the Messenger of Allah has said, "Safeguard Muhammed in his household," meaning safeguard his name and honour it. "Raqeeb" also means offspring. The angel who writes down whatever we do and say is also called "raqeeb": "He does not utter a word except that there is by him someone watching at hand" (Qura'n, 50:18). Al-Raqeeb, that is, the One Who truly ever watches over us, is, of course, Allah. One Who is raqeeb regarding Allah is one who acknowledges that He oversees whatever we do and say, so he observes his duties towards Him.

Allah, al-Raqeeb, knows our conditions and counts our breath. Al-Raqeeb never laxes nor forgets, Who is always present and is never absent, Who knows everything and nothing regarding the conditions of His creation can ever escape His knowledge. He manages the affairs of His servants, Who knows what they say, Who watches over His servants, Who observes what they do, Who is familiar with their innermost thoughts.

Narrating the story of Jesus son of Mary, the Almighty quotes Jesus saying, "... but when You caused me to die, You were the Watcher over them, and You witness all things" (Qura'n, 5:117). He has also said, "... and Allah is Watchful over all things" (Qura'n, 33:52). There are two viewpoints that explain the meaning of "al-Raqeeb":

One: Linguistically, He safeguards things, Who watches over everyone, Who guards everyone, Who is free of any oversight or negligence. He takes care of and safeguards everything. The Almighty has said, "He does not utter a word except that there is by him a watcher at hand" (Qura'n, 50:18), meaning an angel who records his deeds and takes note of everything he contemplates, says, or does, while Allah is al-Raqeeb Who looks after His servants, knows their conditions and whatever they utter.

As regarding observation, it is His saying: "... surely I (Allah) am with you both: I hear, and I see" (Qura'n, 20:46). Regarding knowledge, it is His saying: "Allah knows what every female bears, and that of which the wombs fall short of completion, and that in which they increase" (Qura'n, 13:8). Other such references include:

... and He knows what is in the land and the sea. (6:59) He knows what goes deep down into the earth and what comes forth out of it. (57:4)

The other viewpoint says that this word is derived from irtiqab, waiting. Allah has said, "Wait, therefore; surely they (too) are waiting" (Qura'n, 44:59). Such a viewpoint is impossible to accept; therefore, it is rejected on the ground that one who waits for something needs to reach its commencement, desiring to find out its outcome. The correct meaning of this latter verse is that Allah wants His servants to reach out to Him, to make Him the goal of their adoration, submission and humility.

Al-Raqeeb, then, is the Witness Who is never absent. The virtues of one who watches himself is implied in a tradition wherein the Messenger of Allah Muhammed says, "Ihsan(goodness) is that you worship Allah as though you see Him, for if you do not see Him, He surely sees you."

It is narrated that a man once passed by a young slave tending sheep and pointed to an ewe and said, "Sell me this ewe, young shepherd!" The young slave told him that it was not his; therefore, he could not sell it, whereupon the man said, "Where is your brilliance?! Can't you tell its owner that a wolf ate one of his sheep?" He answered him by saying, "Then where is Allah?!" The man was very impressed by his answer, so he bought the young slave and set him free, then he bought the herd and gave it to him as a gift. Since then, that man kept repeating "Then where is Allah?!" quite often. It is, therefore, one of the good manners of a believer towards Allah, al-Raqeeb, to keep in mind that Allah ever watches over him and sees whatever he does. He knows that his self, that is, his nafs, is his enemy, and that the accursed Satan, too, is another, and that they both seize every opportunity to make him lax and disobey his Lord; therefore, he must always be on his guard. He must close all the pitfalls in which he may fall and block all the avenues from which Satan may approach him. It is also one of the signs of good manners of a believer in this regard to watch himself and his senses, to keep vigil, and to make whatever he does solely for the achievement of the Pleasure of his Lord in a pure intention, to observe his obligations towards his Muslim brother, and not to expose the latter's faults to others.

45. "Al-Mujeeb"

Allah has said, "And to Thamud (We sent) their brother Salih. He said: O my people! Worship Allah; you have no other god besides Him; He brought you into being from the earth and made you dwell in it; therefore, ask forgiveness of Him, then turn to Him; surely my Lord is Nigh; he ever answers" (Qura'n, 11:61).

Linguistically speaking, both nouns ijaba and istijaba mean basically the same, and "al-Mujeeb" has two meanings: One is: the One Who answers the pleas. The other is: the One Who grants what He is pleaded for.

Al-Mujeeb, Allah, responds to the plea of those who plead to Him and helps them, Who favourably answers the supplication of those who supplicate to Him, Who removes the need of those in need and gives them sufficiently. He even gives prior to being asked and accepts even prior to being pleaded. He knows the need of those who are in need before they pray Him, and He since eternity knows all their needs, so He has provided them with means to satisfy all their needs: He creates foods and all types of sustenance for them; He creates the tools and the means to get such tools to the hands of those who need them.Al-Mujeeb responds to the pleas of those who plead to Him. Since time immemorial, He knew in advance what they needed. He goes to the rescue of those who are in dire need of help, and He does not disappoint anyone who pleads to Him.

This theme recurs quite often throughout the Holy Qura'n. Examples are:

And Noah called upon Us, and most excellent are We to answer the prayer. (37:75)

So their Lord accepted their prayer: That I will not waste the deed of one who does a good deed among you, whether male or female, each one of you being from the other. (3:195) And Job (Ayyub) cried out to his Lord: Harm has afflicted me, and You are the most Merciful of the merciful. So We responded to him and removed the harm from him, and We gave him his family and the like (number) of them in addition: a mercy from Us and a reminder to the worshippers. (21:83-84) Or Who answers the [prayer of] the distressed one when he calls upon Him and removes the evil, and Who will make you successors in the earth? Is there a god with Allah? Little is it that you mind! (27:62) ... you sought aid from your Lord, so He answered you: I will assist you with a thousand of the angels following one another. (8:9) When My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me. (2:186)

And your Lord says: Call upon Me, I will answer you; surely those who are too proud to worship Me shall soon enter hell abased. (40:60) For those who respond to their Lord there is goodness, and those who do not respond to Him, had they had all that is in the earth and the like thereof with it, they would certainly have offered it for a ransom. (As for) those (latter ones), an evil reckoning shall be theirs, and their abode is hell, and evil, indeed, is the resting-place. (13:18) O you who believe! Answer (the call of) Allah and His Prophet when he invites you to that which gives you life, and be informed that Allah intervenes between man and his heart, and that to Him you shall be gathered. (8:24)

Allah is capable of responding in various ways. When some of His friends are in need of something, He satisfies their need, and He may even make some circumstances deliberately hard for them only to test them and raise their status due to their perseverance, and to their thanking Him during the time of ease as well as the time of hardship. So when they almost lose hope, He comes to their rescue with beautiful rewards and with indications of His being pleased with them. Allah guarantees for His servant that He will respond favourably to his supplication in the way which He knows to be in his best interest, and at the time He chooses, rather than the time chosen by His servant; so, do not lose hope because of His delay in answering your plea, for such a delay may prove to be better for you. Allah May even opt to grant you better than what you ask Him for; so, plead to Him as one convinced of His favourable response.

The Messenger of Allah used to say, "Plead to Allah, being convinced of His answer to your pleas, and be advised that Allah does not respond to the pleas of one who is inattentive, indifferent." This tradition has been recorded by al-Tirmithi. He has also said, "No Muslim pleads to Allah a plea wherein there is no desire for committing a sin nor the severing of the ties of kinship except that Allah will grant him one of three good rewards: He will either grant him an immediate response, or He may save the rewards for him in the life hereafter, or He may keep its equivalent of evil away from him." His companions said, "Then we will plead to Him a great deal, indeed." He said, "Surely Allah is greater still!"

The Messenger of Allah has said, "When you have a plea, plead to Allah, and whenever you need help, seek help from Allah." In another tradition, he says, "Allah is too shy to disappoint any of His servants who pleads to Him for something good."

46. "Al-Wasi`"

The Most Exalted and Glorified One has said, "... whither you turn, there is Allah's purpose; surely Allah is Ample-giving, Knowing" (Qura'n, 2:115).

"Al-Wasi`" is one of Allah's Attributes, and its root word is derived from si`a, spaciousness, expanse, capacity, abundance, plentitude, etc. One may have an abundance of knowledge if he is acquainted with a good deal of it, or he may have an abundance of means. In his book Al-Nihaya, Ibn al-Atheer, who discusses Allah's Attributes, says that al-Wasi` can enrich everyone who is indigent, Whose mercy encompasses everything. His authority never ends; His benevolence is unlimited; His domain is endless. He never stops giving; He is never distracted by knowing something from knowing another, nor by one issue from taking care of another. His knowledge encompasses everything. His knowledge encompasses everything; His might suffices everything. His mercy is spacious; He is independent; His authority is above everything; His knowledge, might, and benevolence are the greatest. He is the One for the meanings of Whose Attributes there can be no limit, Whose knowledge is spacious, and so are His mercy and forgiveness; His domain is tremendous.

The Absolute al-Wasi` is Allah, Glorified and Exalted is He. There is no shore for the spacious ocean of His knowledge. Had the seas been ink, they would have been consumed before His words can ever be exhausted. There is no end for what He is capable of giving and blessing.

The Holy Qura'n has indicated that Allah's knowledge is vast and endless; in Surat al-Ana`m, the Almighty says, "And his people disputed with him. He said: Do you dispute with me regarding Allah, and He has, indeed, guided me? And I do not fear in any way those that you set up with Him unless my Lord pleases; my Lord comprehends all things in His knowledge; will you not then mind" (Qura'n, 6:80)? The Holy Qura'n has described Allah's mercy as vast; in Surat al-A`raf it is stated that, "And ordain for us good in this world's life and in the life hereafter, for surely we turn to You. He said: (As for) My chastisement, I will afflict with it whomsoever I please, and My mercy encompasses all things; so I will ordain it (especially) for those who guard (themselves against evil) and pay the zakatand those who believe in Our signs" (Qura'n, 7:156). In Surat Taha, His knowledge is described as vast: "Your only God is Allah; there is no god but He; He comprehends all things in (His) knowledge" (Qura'n, 20:98). Other references to the vastness of His knowledge, to His mercy and might, are as follows:

Our Lord comprehends all things in His knowledge; in Allah do we trust: Lord! Decide between us and our people with the truth, and You are the best of those who decide. (7:89) Those who bear the Throne and those around Him celebrate the praise of their Lord and believe in Him and ask protection for those who believe (saying): Lord! You encompass all things in mercy and knowledge; therefore, grant protection to those who turn (to You) and follow Your way, and save them from the punishment of hell. (40:7) And the heavens We raised high with power, and most surely We make things ample. (51:47)

We ought to ponder on Allah's vast knowledge, for He is the Absolute al-Wasi` Whose Grace has encompassed everything in existence, in fact, even prior to their existence, and even before the existence of time itself, since He has always been for all eternity. His knowledge encompasses everything. Nothing He knows distracts Him from knowing something else. His might overwhelms everything; no issue distracts Him from another. His Hearing encompasses everything; no person's supplication can distract Him from hearing the supplication of another. His benevolence includes all His creation; His helping one particular needy person does not prohibit Him from helping another.

One of the ways for learning a code of ethics derived from this Attribute, "al-Wasi`," is that you should include all servants of Allah in your good treatment and kindness at all times; be gracious to all people. Help them when they seek your help, and treat all of them with the best treatment. A servant of Allah ought to remember and seek wisdom from the conduct of the Messenger of Allah who was saying his prayers once when he overheard a bedouin supplicating to his Lord saying, "O Allah! Have mercy on me and on Muhammed, and do not be merciful to anyone else besides us." The Prophet said to him, "You have prayed Him to limit what is limitless," meaning the mercy of Allah. The Messenger of Allah has also said, "If Allah grants you an increase [of His blessings], do give your own self an increase."

47. "Al-Hakeem"

Allah has said, "... and if You forgive them, then surely You are the Mighty, the Wise" (Qura'n, 5:118).

"Hakeem" is a superlative form, a form for the glorification of the One Who has all the wisdom; hence, al-Hakeem is the very greatest in His wisdom. Allah is the most wise in creating everything and in perfecting such a creation. His wisdom means His prior knowledge of everything and His bringing everything into existence most wisely and most perfectly.

Wisdom means: the best way of knowing something utilizing the very best of means. "Al-Hakeem" carries the same meaning as that of "al-`Aleem." Nobody knows Allah except Allah; therefore, al-Hakeem cannot be anyone but Allah: He knows the origins of all things through His eternal and perpetual knowledge which nobody can ever conceive as being liable to extinction.

"Al-Hakeem" may also mean His being Holy, too Holy to do anything which does not beseem Him. In Surat al-Mominoon, Allah says, "What?! Did you then think that We had created you in vain and that you will not be returned to Us?!" (Qura'n, 23:115). Some scholars have said that al-Hakeem is equitable in His assessment, benevolent in His management of affairs, the One Who has determined the measure of everything, the One Whose wisdom is the very ultimate end, the One Who places everything in its right place. Nobody can really appreciate Allah's wisdom other than Allah Himself.

Al-Hakeem is free from seeking any self-interest, nor can anyone object to anything He does. Al-Hakeem is adorned with wisdom, and wisdom is knowing the best of things through the best means. The best of everything is Allah; so, He is the Absolute al-Hakeem; He knows everything by the very best means of eternal and everlasting knowledge, the knowledge which nobody can conceive as ever coming to naught, nor can there be any doubt about it, and nobody can be described as such except Allah.

Some scholars say that wisdom means getting to know the truth for its own sake, and to know goodness in order to act upon it. A servant of Allah, though his portion of knowledge and potential may be little, such a shortcoming is evident in him when compared to Allah's knowledge and might and to the knowledge and ability of the angels. Yet whatever amount human beings have been given is quite significant by the token that Allah Himself has deemed it great when he said, "... and whoever is granted wisdom is indeed granted a great deal of goodness" (Qura'n, 2:269). Abraham prayed his Lord for wisdom saying, "Lord! Grant me wisdom" (Qura'n, 26:83). Allah said the following about David (prophet David): "We granted him wisdom and a clear judgment" (Qura'n, 38:20). Scholars have said that wisdom means knowledge.

Knowledge may either be knowing what can exist without our choice or doing, which is theoretical knowledge, or it may be knowledge of what can happen by our choice and doing, which is practical knowledge. Theoretical knowledge may either be the means towards an end, or it may be an end by itself. The means, for example, may be the science of logic the deduction of which is determined by what concepts and assertions mankind can conceive in a way which does not permit except a very rare margin of error.

As regarding what is considered as the ultimate end, be informed that things may be classified into three categories: They may either comprise a form, or they actually are not supposed to exist in a certain form, or either case may be applicable to them. What is supposed to be in a form should either be in a particular one, and the science which researches such portion of what exists is called natural science or physics. What ought not be a particular form and ought to be in some other form, the science that researches it is called the science of mathematics. As regarding the other category which is not supposed to be in a particular form at all, the science that researches it is called theology.

As regarding the third kind, the one which may be in a particular form or may not, the science researching it is called the inclusive science, and it is like the knowledge of the unit, the multiplicity, the causation, the deduction, the completion or the deficiency. All of this falls under the category of theoretical knowledge.

Practical knowledge may either be the researching of the conditions of man regarding his own body, which is called the science of physiology, or his conditions with members of his household, which is called the science of domestic management, or his conditions (ties to, relationship...) with the rest of the world, which is called political science.

The person who personified wisdom in his everyday conduct among people is the Messenger of Allah by the token of this verse of Surat Ali-`Imran: "Certainly Allah conferred a benefit upon the believers when He raised among them a Messenger from among themselves reciting to them His signs and purifying them and teaching them the Book and the wisdom although before then they were surely in manifest error" (Qura'n, 3:164).

The wisdom in as far as the servants of Allah are concerned is to say and to do what is right as much as it is humanly possible. Allah says in Surat al-Baqarah, "He grants wisdom to whomsoever He pleases, and whoever is granted wisdom is indeed granted a great deal of good and none but men of understanding mind" (Qura'n, 2:269). A wise person among people is one who precisely calculates intricate things; he masters them and skillfully executes them. Wisdom is the greatest knowledge, and its greatness depends on the greatness of what is known, and surely there is nothing greater than Allah. Anyone who gets to know Allah is wise even if his share of all other secular branches of knowledge is most modest. The ratio of the wisdom of any of Allah's servants to that of Allah is like the ratio of such servant's knowledge to that of Allah, and what a vast difference it is! And what a vast distance it is between both norms of knowledge! Yet despite the huge gap between both matters, wisdom is regarded as the most precious of all types of knowledge and the most fruitful, and anyone who is endowed with wisdom is surely granted a great deal of good.

To derive a good conduct from the attribute al-Hakeemrequires a servant of Allah to be wise, that is, to do his best in whatever good deeds he does, and that his condition is pleasing to others, that is, based on following the commandments of Allah and distancing himself from whatever He has enjoined us to be distant from. He takes extreme care in performing his religious obligations, distancing himself from following his own whims and desires, staying away from any doubtful matter.

The Messenger of Allah has said, "The apex of wisdom is fearing Allah." A wise person is one who indicts his own self and who learns about what will come after death. A feeble person is one who follows his own desires and still wants even more from Allah. The Messenger of Allah has made many wise statements in this regard. A bedouin once came to the Messenger of Allah and asked him to teach him something good to say. He told him to say, "There is no god except Allah, the One and only God Who has no partner; Allah is Great, Greater than everything; Praise, a great deal indeed of Praise, is due to Allah; Glory to Allah, Lord of the Worlds; there is no power nor might except in Allah, the Honoured One, the Wise." The bedouin said, "All this is for my Lord; what about something for my own self?!" The Messenger of Allah taught him to say, "Lord! I invoke You to forgive me, to have mercy on me, to grant me guidance, to grant me good health, and to grant me an increase in sustenance.

As regarding what some people consider as having "wisdom," anyone who knows "everything" without knowing Allah is not worthy of being called wise because he has missed the knowledge of the best and the most significant of everything. One who knows Allah is a wise person even if his share of all other branches of knowledge is very shallow, even if he stutters or is unable to absorb them. One who knows Allah is one whose speech will sound different from that of anyone else, one who seldom indulges in frivolous matters. On the contrary, his speech will be inclusive, and he does not seek any vanishing interest.

48. "Al-Wadood"

The Most Glorified and Exalted One has said, "And He is the Forgiving, the Loving" (Qura'n, 85:14).

"Al-Wadood" is an Attribute derived from the Arabic word "wudd" which conveys the meaning of love and friendship, and it applies to all avenues of goodness. Allah is "al-Wadood" because He loves His servants and they love Him; He says the following in Surat al-Ma'ida: "O you who believe! Whoever among you turns back from his religion, Allah will bring people whom He loves and who love Him, who are humble before the believers and mighty against the unbelievers...." (Qura'n, 5:54).

The condition of true love is that it does not increase on account of loyalty, nor does it decrease on account of aversion. Al-Wadood ever tries to show His love for His friends by manifesting His knowledge to them. The "wadood" person is one who prefers you over all others, who removes from your heart any desire to notice or to love anyone else but him. Al-Wadood very much loves His servants, Who tries to be loved even by the sinners through His forgiveness, and by all His creation by sustaining them and granting them sufficiently. Allah's righteous servants love Him due to their knowledge of His perfection and the perfection of His qualities, and due to His readiness to forgive.

For all these reasons, al-Wadood is the Loving and the Beloved One. If a servant of Allah dives deeply into the depths of the knowledge of Allah's perfection, the perfection which causes a servant of Allah to love his Lord more and more, his knowledge will be crystallized, and he will find a great deal of contentment while worshipping Him accordingly. His knowledge of Him will then bear good fruits, and he, the servant of Allah, will turn to be the one who loves Him. He may also be understood to be the One Who loves His servants and the love for Whom bears good fruits according to the degree of love in the heart of each one of those who love Him. If someone sees through his heart his Lord to be self-Sufficient, Gracious, Honoured, Omnipotent, everyone is in need of Him while He does not need anyone or anything, yet He loves His servants and wishes the best for them and even tries to get closer to them by granting them His favours..., such a person will surely have been blessed with true vision and a clear sight.

One who tries to fashion his conduct according to the inspiration of this Attribute ought to know that he should love all those whom Allah loves such as the prophets, successors of the prophets, and the scholars. He should love everything Allah loves and with which He is pleased such as acts of righteousness, piety, good deeds and exemplary conduct with others.

Such a person should be compassionate towards all people: He loves to see the disobedient returning to their Lord obediently, the righteous remaining firm in their righteousness. He becomes compassionate towards all servants of Allah, forgiving those who abuse them, being kind to all people especially his family and kin. It is recorded that the holy Prophet has said to Imam `Ali, "If you wish to surpass those who are close to Allah, then join your ties with those who have cut them off from you, grant those who deprived you, and forgive those who wrong you." The attribute "al-Wadood" deserves from the servants of Allah that they wish one another what they wish for their own selves, and even more so! They should prefer others over their own selves. A righteous man once said, "I wish to be a bridge over the fire whereupon people pass [to heaven] unharmed."

The perfection of such following is that anger, grudge, or harm received do not stop anyone who exemplifies this Attribute in his conduct from favouring others over himself and from being good to them; thus are we taught by our master the Messenger of Allah. Four of his teeth were once broken, and his face was bleeding, yet all of that uncalled for abuse to which he was exposed at the hands of the infidels did not stop him from praying for them or from wishing them good. Ibn `Abbas is quoted saying that he had heard the Messenger of Allah, who had just finished his prayers, supplicating thus: "Lord! I plead to You for mercy from You whereby You guide my heart, manage my affairs, unite my kinsfolk, and bring reform to those who are absent from among my kin. I plead to You for security on the Promised Day, for Paradise on the Day of Eternity, in the company of the witnesses who are near to You, those who bow down and prostrate, who fulfill their promise..., for surely You are the Most Merciful One, the Compassionate."

Regarding the explanation of the verse saying, "... for them will Allah bring about love" (Qura'n, 19:96), the "love" referred to here means that Allah will make His creation love them, that is, He will make His servants experience love and affection on their own account. Supporting this explanation is a tradition wherein the Messenger of Allah says, "If Allah loves one of His servants, He calls upon Gabriel to tell him so, whereupon Gabriel loves that person, so he calls upon the residents of the heavens saying, `Allah loves so-and-so; therefore, you, too, should love him,' whereupon the residents of the heavens respond to him in the affirmative. Love for him will thus be disseminated among the residents of the earth."

49. "Al-Majeed"

Allah has said, "The mercy of Allah and His blessings be upon you, O Ahl al-Bayt (People of the Prophet's House); surely He is Praised, Glorified" (Qura'n, 11:73).

In language, majd is glory; when combined with good deeds, a person's own prestige will be enhanced, so he will be called glorious. It also conveys the meanings of manliness, generosity, open-handedness, and gracious conduct.

"Al-Majeed" connotes general honour or abundance of wealth. A man who is majeed is extremely generous. Al-Majeed is Glorified to the utmost extent of Glorification due to His own merits, qualities, and actions. He is also Great in His attributes, beautiful in His power and authority. Al-Majeed has the utmost limit of glory; His benevolence is great. Al-Majeed is the great One, the One Whose status is Sublime, Who is most Benevolent. His status is tremendous, Whose Benevolence is great. He is Honoured, Whose actions are beautiful, Who is generous in giving. Al-Majeed grants His favours to all others, Who is Glorified because of His actions, Who is Praised by His creation due to His greatness. He alone has the perfect Honour, the vast kingdom since time immemorial, the One Who does not disappoint anyone, Whose will is always carried out. Whose Honour is not earned, Whose actions are never abhorred, Whose benevolence is beautiful, Who gives most generously...

All meanings of perfect and inclusive glory are always rendered to Allah, and all of them combined are but a drop in the ocean of His Glory. Glory is also attached to His prophets, to the successors of the latter, and to the mujahidin.

Allah has described the Holy Qura'n as majeed, saying, "Qaf. I swear by al-Qura'n al-majeed..." (Qura'n, 50:1). The Holy Qura'n is majeed because of the abundance of wealth of knowledge, ethics, and sublime objectives it contains and due to the benefits it contains; so, it is beneficial for man both in the life of this world and in the life to come.

One who personifies in his conduct the essence of this attribute ought to be gracious in all circumstances and most cultured.

50. "Al-Ba`ith"

Allah has said, "And the hour is coming; there is no doubt about it, and Allah shall resurrect those who are in the graves" (Qura'n, 22:7).

"Al-Ba`ith" is an attributes linguistically derived from bai`thwhich means: exciting or stimulating action, something stirring someone to action, sending someone somewhere, going out seeking revenge, or simply waking up someone. It also means sending a soldier to war: bai`th means army. It also means to bring life back to the dead.

The word "al-Ba`ith" conveys more than one meaning: 1) the Almighty will bring His creation back to life on the Day of Judgment as stated in Surat al-Hajj quoted above. 2) He sends messengers to His servants: In Surat al-Nahl, He says, "And certainly We raised in every nation an prophet" (Qura'n, 16:36). 3) He commissions His servants to perform specific tasks by creating the impulses and motivations in them. 4) He sends aid to His servants who need it and helps the sinners by accepting their repentance.

Al-Ba`ith resurrects those in the graves, stirs things into motion, causes determination, manifests the knowledge of the unknown, brings His servants back to life, resurrects His creation on the Day of Judgment, Who records what the breasts conceal. Ba`this the life hereafter. One who knows the real meaning of resurrection knows the real meaning of this Attribute. Most people have numerous general misconceptions and ambiguous presumptions about it. They imagine that death is the end of everything, and that resurrection starts a new creation from nothing, just as the first creation was started. Their belief that death is the end of everything is surely erroneous, for we have come to learn from studying the Sunnah that the grave is either a pit of fire or a piece of Paradise. The dead are either happy or miserable. The happy ones, such as the martyrs, are not dead; rather, Allah says the following about them in Surat Ali-`Imran (the Family of Amram): "And do not reckon those who are killed in the way of Allah as dead; nay! They are alive receiving sustenance from their Lord, rejoicing in what Allah has given them out of His grace, and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve" (Qura'n, 3:169-170). The miserable, too, are living, leading a miserable life. For this reason, the Messenger of Allah once addressed the latter in the aftermath of the Battle of Badr saying, "I have found what my Lord has promised me to be the truth; so, have you found what your Lord promised you to be true?" He was asked, "How can you address people who have turned into a stink?" He answered by saying, "You do not hear me better than they, except that they cannot answer me back."

Al-Ba`ith is also the One Who inspires determination in the heart of people to undertake lofty objectives on the battlefields of jihad, and to purify themselves. Al-Ba`ith plants the will to rise up to lofty endeavors, Who removes from your heart the evil whisperings, Who purges the innermost conscience from scruples and purifies the deeds from filthiness. He sends His messengers to convey His commandments: "Allah raised prophets as bearers of glad tidings and as warners" (Qura'n, 2:213). He brings the dead back to life: "Then We resurrected you after your death..." (Qura'n, 2:56). He wakes up those who sleep by reawakening their bodies: "He it is Who takes your souls at night (while asleep), and He knows what you acquire during the day, then He raises you up therein so that an appointed term may be fulfilled, then to Him is your return, then will He inform you of what you were doing" (Qura'n, 6:60). Glory, then, to Him for resurrecting the dead and recording what the breasts conceal.

The subject of bai`th is referred to in numerous places of the Holy Qura'n; these are some of them:

Certainly We raised in every nation an prophet saying: Worship Allah and shun Satan. So there were some of them whom Allah guided, and there were others against whom error was due; therefore, travel in the land and witness what the end of those who rejected [Our signs] was. (16:36) And during part of the night pray Tahajjud beyond what is incumbent upon you so that your Lord may raise you to a position of great glory. (17:79) Then We raised them up so that We might ascertain which of the two parties was best able to compute the time during which they remained (asleep). (18:12) Those who disbelieve think they shall never be resurrected. Say: Aye! By my Lord! You shall most certainly be resurrected, then you shall most certainly be informed of what you did, and that is easy for Allah. (64:7)

The portion of inspiration a servant of Allah may be able to derive from the attribute al-Ba`ith is his knowledge that a soul first has no knowledge of anything, just like the body. Allah says the following in Surat al-Ana`m: "Is he who was dead then We brought him back to life and made for him a light whereby he walks among people like one who is in utter darkness from which he can never come forth? Thus what they did was made fair-seeming to the unbelievers" (Qura'n, 6:122), and in Surat al-Nahl He says, "He sends the angels with the inspiration by His command to whomsoever He pleases of His servants saying: Give the warning that there is no god but I; therefore, be careful (of your duty) to Me" (Qura'n, 16:2). If a servant of Allah strives hard to learn, he will be as though he has instilled a new life in his soul after its death, and if he strives to teach the ignorant ones, he will be as though he brought their souls back to life after their death.

51. "Al-Shaheed"

Allah has said, "Is it not sufficient as regarding your Lord that He is Witness over all things?" (Qura'n, 41:53).

According to Mu`jam maqayees al lugha by Ibn Faris, the topic of the verb shahida, saw, witnessed, or testified, indicates, linguistically, presence, knowledge, and the dissemination of such knowledge. The attribute "al-Shaheed" is derived from shuhood, [eye] witnesses, and it requires knowledge by observation: Allah is al-Shaheed because He is present and observes all beings whom He has created and whom He will create at any time and in any place, and He is fully aware of such beings; "... and He is with you wherever you may be." Al-Shaheed is a superlative of al-Shahid, the Witness. In his work Taj al-Aroos, al-Zubaidi has indicated that al-Shaheed is one of Allah's Attributes meaning: "the One Who is faithful in His witness and from Whose knowledge nothing at all escapes." His knowledge is the very ultimate regarding all apparent matters, all things to observe and to witness. The Holy Qura'n states the following in Surat Ali-`Imran: "Allah bears witness that there is no god but He" (Qura'n, 3:18). Al-Shahidknows and manifests the knowledge of what He knows to a select group from among His most sincere and loyal servants. Allah has proven His being One through all what He has created. Al-Shaheed is ever-present; from His kingdom nothing at all can be absent; everything is included within the realm of His kingdom.

Addressing the Messenger, Allah says the following in Surat al-Nisa': "... and We have sent you (O Muhammed!) to mankind as an Prophet, and Allah suffices as Witness (to that)" (Qura'n, 4:79). That is, Allah suffices as Witness to all people regarding the truth of your message: He testifies that you are His Messenger who does not have full control over His servants. In Surat al-Ana`m, He says, "Say: What is the weightiest in testimony? Say: Allah is Witness between you and me" (Qura'n, 6:19), that is, were we to paraphrase it, "Ask them: What is the greatest witness? Say: Allah testifies with regard to you and to me." Allah ordered His Messenger to ask the disbelievers, "Whose testimony is the greatest and the most accurate?" Then He ordered him to tell them that the greatest is the testimony of the One Whose statement does not permit any room for lying or erring. The testimony, that is, shahada, of the Almighty is of three types: 1) His own telling people in His Book that He has sent the Prophet as His Messenger; 2) His own support for His Messenger in numerous ways the greatest of which is the Holy Qura'n, which is the everlasting scholarly and rational miracle. It has been practically proven that all people put together are incapable of producing a chapter or a verse like it; 3) the testimony of previously revealed divine books and the fact that messengers before him had already brought the glad tidings of his Prophethood.

In Surat Younus, the Great Qura'n says, "Allah, therefore, suffices as Witness between us and you that we were quite unaware of your worship (of us)" (Qura'n, 10:29). It may be paraphrased thus: Allah suffices as Witness, O polytheists, and as Judge between us and you, for He is fully knowledgeable of our condition and yours, and we were not happy with your own associating partners with Him. In Surat al-Tawbah, the Almighty says, "... Allah and His Prophet will witness your deeds, then you shall be brought back to the One Who knows the unseen and the seen, then He will inform you of what you did" (Qura'n, 9:94), that is, He knows what you hide or manifest, what you conceal or reveal.

The Almighty has repeated the phrase "`Alim al ghayb wal shahada," the One Who knows the unseen and the seen, about ten times; among such references are the following:

... His is the kingdom on the Day when the trumpet is blown, [and He is] the One Who knows the unseen and the seen, and He is the Wise, the Aware. (6:73) The One Who knows the unseen and the seen, the Great, the Most High (is He). (13:9) The One Who knows the unseen and the seen, so may He be exalted above what they associate (with Him). (23:92) Such knows the unseen and the seen, the Mighty, the Merciful. (32:6) Say: O Allah! Originator of the heavens and the earth Who knows the unseen and the seen! You judge between Your servants as to that wherein they differ. (39:46) He is Allah besides Whom there is no other god, the One Who knows the unseen and the seen; He is the Beneficent, the Merciful. (59:22) Say: (As for) the death from which you flee, it will surely overtake you, then you shall be sent back to the One Who knows the unseen and the seen, and He will (then) inform you of whatever you did. (62:8)

The believing nation, the nation that believes in Muhammed as the Messenger of Allah, always remembers that its Lord, Allah, is the Witness over it, and it is also the nation of testimony in every field. Its Lord has said the following about it: "Thus have We made you a medium (just) nation so that you may be the bearers of witness to people, and so that the Messenger may be a bearer of witness to you" (Qura'n, 2:143).

52. "Al-Haqq"

Allah has said: Allah is the Truth, and He gives life to the dead, and He has power over all things. (22:6)

One of the attributes Allah is "al-Haqq", the Truth. His existence is proven to be true and so is His Divinity. He makes the truth manifest by the power of His words, Who supports those whom He loves by His signs. Allah is the Truth, al-Haqq, who is worthy of being adored, Who is always there and Who never disappears, Whose presence is proven to have always been, since time immemorial, and forever^__even before time and above time. His presence is a reality standing on its own merits, and there is no existence except through Him, and by Him, and He never moves and is above motion or anything physical or material. He permits the truth to manifest itself. He creates everything as His wisdom dictates. He is present in a way which permits no room for Him to be absent, nor different, nor extinct. Everything that exists is from Him, and to Him is its ultimate end.

"Al-Haqq" is the antithesis of falsehood. According to one tradition, the Messenger of Allah has said, "Labbayka Haqqan Haqqa!" that is, "Here I am, O Truth, O Truthful One, here I am, in obedience to You! Here I am, O antithesis of falsehood!" Surely He is the truth beyond any doubt. Allah has said, "Then are they sent back to Allah, their Master, the true One" (Qura'n, 6:62). He has also said,

This is so because Allah is the Truth, and that which they call upon besides Him is falsehood. (31:30) And Allah will show the truth to be true by His words. (10:82)

His promise is the very truth; He has said in this regard: Surely the promise of Allah is true. (31:33)

Whenever the Prophet made tahajjud during the night, he would say, "Lord! All Praise is due to You! You are the Lord of the heavens and the earth and everything in them! All Praise is due to You! You are the One Who sustains the heavens and the earth and everything in them! You are the Truth; Your speech is the truth; Your promise is the truth; meeting with You is the truth; Paradise is the truth; Hell is the truth; the Hour [of Judgment] is the truth! Lord! To You have I submitted myself; in You have I believed; upon You have I relied; to You have I returned; for Your sake have I disputed with others, based upon Your truth have I arbitrated; so, I implore You to forgive my past faults and my future ones, what I have concealed and what I have manifested! You are my Lord! There is no god but You!"

53. "Al-Wakeel"

Allah has said, "... and trust in Allah, and Allah suffices as Protector" (Qura'n, 4:81, 33:3).

"Al-Wakeel" is one of the Attributes of Allah, these Attributes which link whoever repeats them quite often, being aware of their meanings, to the gardens of Allah, the Truth, Who has all the beauty, perfection, and glory. Al-Wakeel is the Sustainer, the One Who has taken upon Himself to provide sustenance for His servants. He, and only He, takes charge of all the affairs of those who are in His custody, under His care. According to linguists, "al-Wakeel" is the One to Whom all affairs are entrusted to manage, Who provides His servants with everything they need. In other words, He takes charge of everything. Al-Wakeel benevolently looks after His pious servants. He is the One to Whom all affairs are referred, Who makes the truth manifest; so, whoever relies on Him will be self-sufficient, and whoever seeks sufficiency from Him will be independent and pleased.

The servants of Allah have entrusted their affairs to Him and relied on His benevolence due to their inability to attain what they wish to attain versus His own ability to do so: He takes charge of the conditions of His servants, Who manages them as He pleases. Those who recognize Him will entrust Him to fare with their own affairs. He surely is the only One Who truly fares with His servants as He pleases. If one of His servants entrusts Him to fare with his own affairs, He will beautifully save him the hardship of any task and will grant him more than He grants others; He gives sufficiently to those who rely on Him. He takes care of the affairs of His servants. He initiated the giving to man without the latter having asked Him, and He gave man everything he needed. Whenever man pleads to Him, He directs His attention to him and beautifully looks after him. If he remains on the straight path, He will seal his deeds with the beauty of His guardianship.

Linguistically, a wakeel is one upon whom one relies; so, this is why it is said that one who relies on Allah will come to know that Allah suffices him in as far as his sustenance and affairs are concerned, so he relies on Him and only Him and depends on none but Him. The wakeel of someone else is the person who efficiently represents him or does on his behalf what he is incapable of doing.

In Surat Hud, Allah addresses His Messenger Muhammed saying, "You are only a warner, and Allah is Custodian over all things" (Qura'n, 11:12), that is, "Your responsibility is simply to convey the Message, to warn against the dire consequences of rejecting it, to invite people to accept it, while Allah manages the affairs of His servants and watches over them, something which you do not have to do, since it is the responsibility of the Creator towards His creatures, and it is not a subject to be taught or conveyed."

Narrating the tale of Ya`qoob (Jacob) and his sons, the Almighty says in Surat Yousuf (Joseph), "And when they gave him their pledge, he said: Allah is the One in Whom trust is placed as regarding what we say" (Qura'n, 12:66). In Surat al-Ahzab, the Almighty addresses His Messenger Muhammed saying, "The Lord of the east and the west; there is no god but He; therefore, take Him for Protector" (Qura'n, 73:9). The address here is repeated twice to the Messenger of Allah; therefore, the Messenger of Allah used to quite often remember his Lord, al-Wakeel al-Hafiz, reminding his companions and followers never to neglect mentioning this Gracious Attribute during the time of trouble, hardship and affliction. The Messenger of Allah once said, "How can I feel happy knowing that the one charged with blowing the horn (i.e. archangel Israfil) has picked the horn and bent his forehead listening to the order to blow it?" His companions asked him, "Then what are we supposed to say, O Messenger of Allah?" He said, "Say: `Hasbuna Allah wa ni`mal-Wakeel (Allah suffices us, and Great is the Guardian)!'"

The Messenger of Allah used to plead to his Lord, al-Wakeel, on every occasion, saying, "Lord! I implore You not to permit me to rely on my own self even for the twinkling of an eye else I should surely perish." According to one qudsi tradition, the Almighty, addressing His Messenger, says, "You are My servant and Messenger, and I have named you al-Mutawakkil[one who trusts in and relies on his Lord];" therefore, the Messenger of Allah was ordered by his Lord to do so; i.e. to always rely on Him. In Surat Ali-`Imran, He says, "... so once you have made up your mind, place your trust in Allah; surely Allah loves those who trust (in Him)" (Qura'n, 3:159), that is, "Having consulted your companions regarding a matter, you must rely on Allah in effecting it, and have confidence in His assistance and help, for He is al-Wakeel, and He is your Guardian." Allah loves His servants who turn to Him and rely on Him provided they exert some effort and exhaust the means available to them.

Allah has made His Messenger a role model to emulate in the reliance upon his Lord, for Allah has ordered His believing servants to be among those who rely on Him. In Surat Yousuf, He says, "Judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely" (Qura'n, 12:67). In another verse of the same chapter, He says, "And what reason do we have not to rely on Allah, and He has, indeed, guided us in our ways? And certainly we would bear with patience your persecution of us, and on Allah should the reliant rely" (Qura'n, 14:12). In 39:38 we read, "Say: Allah suffices me; on Him do the reliant rely" (Qura'n, 39:38).

One who chooses Allah as his Guardian is one who has also to guard Allah's interest in his own self by observing His rights and obligations and whatever He has required him to do, so he should be the opponent of his own evil-insinuating self day and night, without laxing for a moment, nor falling short even for the twinkling of an eye.

54. "Al-Qawiyy" and 55. "Al-Mateen"

The Almighty has said, "Surely Allah bestows sustenance, the Lord of Power, the Strong One" (Qura'n, 51:58).

"Al-Qawiyy" and "al-Mateen" are two of Allah's Attributes and are mentioned in such an order. They share the same basic meaning.

Linguistically, "al-Qawiyy" is derived from quwwa, strength, power, might, ability, etc. It is in lexicons indicative of strength versus weakness. Strength in this sense describes a complete and perfect might. Since He is very Strong, Allah has the most perfect and absolute might and perfection; He has said, "... surely your Lord is the Strong, the Mighty" (Qura'n, 11:66). "Al-Qawiyy" means: the One Whose strength is unlimited and before Whom the strength of His foe dwarves, and so does the greatness of anyone held as great. Allah has granted the angels a mighty power whereby one angel, for example, can uproot a mountain or turn cities upside down. Yet such an angel, or his like, fears Allah and His Might, shakes in awe for fear of His Greatness. Al-Qawiyy is the One Whose Might and Greatness are perfect: He subdues and is not subdued; He helps and is not helped; His Might is superior to the might of anyone else. It is also said that He never suffers any weakness in Himself, in His qualities, or in His actions, and His strength is indicative of His complete Might.

There are many Qura'nic verses that describe Allah as the Strong One; among them are the following,

O had only those who are unjust seen when they witness the chastisement that power is wholly Allah's, and that Allah is severe in requiting (evil)! (2:165) And wherefore did you not say, when you entered your garden: "It is as Allah has pleased; there is no power save in Allah"? (18:39)

As regarding `Ad, they were unjustly proud in the land, and they said: "Who is mightier than we are?" Did they not see that Allah Who created them is mightier than them, and that they denied Our signs? (41:15)

When we discern the previously quoted glorious verses, we will find the Attribute "al-Qawiyy" existing in 8:52 and 40:22 as the One Who is severe in requiting evil. Seven times has the Attribute "al-Qawiyy" been combined with the Attribute "al-`Azeez"; strength is not suited except for those who are honourable. Might is accompanied by severity.

The root word, matana, connotes solidness with expansion and extension. It may be applied to a solid rock, or to a distance traversed. Al-Mateen is al-Qawiyy, the Strong One, Who can do whatever He pleases, Who does not need an army to enforce His authority. He needs no help, nor supporters, nor assistants. Rest your hope on none besides Him. Al-Mateen is the One Whose Might is perfect; nothing in the heavens nor on earth can stand in His way. He is Allah Who affects His will, Whose Might is eternal; He affects everything yet nothing can affect Him.

56. "Al-Waliyy"

Allah has said, "Allah is the Guardian (al-Waliyy) of those who believe" (Qura'n, 2:257). Al-Waliyy connotes closeness, nearness, one who may be an ally, a neighbor, a guardian, a relative, etc. It also means the supporter, the beloved one.

Allah has said, "Allah is the Guardian of those who believe" (Qura'n, 2:257). Quoting Yousuf, He has said, "You are my Guardian in this life and in the life hereafter" (Qura'n, 12:101). Quoting the believers, He has said, "You are our Patron; so, help us against the unbelieving people" (Qura'n, 2:286), and, "Then are they sent back to Allah, their Master, the True One" (Qura'n, 6:62). He has also said, "That is so because Allah is the Protector of those who believe, and because the unbelievers shall have no protector" (Qura'n, 47:11).

Allah is the Guardian of His servants. A good servant of Allah is also a friend of His. The Exalted One has said, "Surely the friends of Allah shall have no fear, nor shall they grieve" (Qura'n, 10:62). The word "waliyy" simultaneously conveys the meanings of a master and a slave, a supporter, a neighbor, a cousin, an ally, a guardian... The common denominator in the meaning of all these connotations is nearness. A "waliyy" is one who is near to someone else physically and figuratively. The Almighty has said, "Awla laka fa awla" (Qura'n, 75:34): Nearer to you (is the destruction) and nearer, a clear warning meaning: "It (destruction) has come close to you, and that against which I have warned you has almost reached you; therefore, beware!"

This proves that the root word of this Attribute is derived from nearness, and this meaning is met in the case of a slave, a supporter, a cousin, an ally, or a guardian. In all these cases, there are situations which necessitate nearness required for proximity and communication. If this is proven, His being al-Waliyy of His servants is indicative of His being near to them. The Almighty has said, "... and He is with you wherever you are" (Qura'n, 57:4). He has also said,

... and We are nearer to him than his life-vein. (50:16) Nowhere is there a secret counsel between three persons except that He is their fourth. (58:7)

Whoever repeats this Attribute, realizing its great meanings, must be a friend of Allah. Any friend of Allah is also a friend of people, Allah's servants. He looks after them, managing their affairs, and so on. Allah says, "Believing men and women are guardians of one another" (Qura'n, 9:71). Whoever aspires to be close to the Almighty will find Him willing to be his friend too, and whoever turns away from Allah, Allah will turn away from him, and Satan will welcome him with open arms.

57. "Al-Hameed"

The Almighty has said, "O people! You are the ones who stand in need of Allah, while Allah is the self-Sufficient, the Praised One" (Qura'n, 35:15).

The root word of "al-Hameed" is hamd which means: praise, something more general than thanking. Al-Hameed is also al-Mamood, the Praised One. Allah is al-Hameed due to praising His own Self since time immemorial, and also due to His servants praising Him. His qualities, such as His being Glorified and Exalted, are due to the fact that those who mention His Attribute glorify and exalt it. Hamd in this context means enumerating or the attempt to enumerate the qualities of perfection conceived by those who praise Him. Al-Hameedgrants you success and compliments you for it; He wipes out your sins and does not embarrass you by exposing them. He is Praised due to His merits.

One whose beliefs, conduct, speech and action are praiseworthy is called hameed. Such a description fits only the Messenger of Allah and those whose ranks are close to his from among Allah's prophets as well as others such as the friends of Allah, and the scholars. Each one of these is hameed with regard to his beliefs, conduct, deeds and statements.

58. "Al-Muhsi"

Allah has said, "So that He may ascertain that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things" (Qura'n, 72:28).

The root word of "Al-Muhsi" is ihsa' which means: counting or computing. Linguistically, it also means to tolerate or to be able to handle. It is also used to describe a tract of land where there is a large quantity of pebbles or stones.

Allah is al-Muhsi Who counts what we do and readies it for the Day when we meet Him, that is, the Day of Judgment, the day of hisab, accounting or reckoning, the day of reward or punishment. Al-Muhsi knows all precise and minute matters, the secrets of what is decreed; He sees what is apparent and is fully knowledgeable of what is hidden. He counts the acts of obedience to Him, knows everything, counts our breath, and is acquainted with our insinuations. His knowledgeable of all beings in existence, when they move around or when they are still, and with all their affairs and deeds.

This Attribute's meaning and derivations exist in several places; here are some examples:

Certainly He has a comprehensive knowledge of them, and He has numbered them a (comprehensive) numbering. (19:94) Surely We shall give life (back) to the dead, and We record what they have sent forth before and what they leave behind, and of all things have We taken account in a clear Book. (36:12) And We have recorded everything in a book. (78:29)

59. "Al-Mubdi"

Allah, Glory and Exaltation are His, has said, "... as We originated the first creation, so shall We reproduce it, a promise (binding on Us); We shall surely bring it about" (Qura'n, 21:104). Both "al-Mubdi" and "al-Mu`eed" are among Allah's Attributes, and most of those who have discussed them have dealt with them jointly.

In Surat al-A`raf, we read the following: "Say: My Lord has enjoined justice, and set your faces upright at every time of the prayers and call upon Him, being sincere to Him in obedience; just as He brought you forth in the beginning, so shall you also return (to Us)" (Qura'n, 7:29). And in Surat al-Naml, we read: "Or Who originates the creation then reproduces it, and Who gives you sustenance from the heavens and from the earth? Is there a god with Allah? Say: Bring your proof if you are truthful" (Qura'n, 27:64). In Surat al-`Ankabut, we read this verse: "Say: Traverse the earth and see how He makes the first creation, then Allah creates the latter creation; surely Allah has power over all things" (Qura'n, 29:20). Surat al-Room mentions these Attributes in two places:

Allah originates creation, then He reproduces it, then to Him you shall be brought back. (30:11) He it is Who originates the creation then reproduces it, and it is easy for Him, and His are the most exalted Attributes in the heavens and the earth, and He is the Mighty, the Wise. (30:27)

In Surat al-Buruj, we read: "Surely He it is Who originates and reproduces" (Qura'n, 85:13).

Linguistically, the root word of this Attribute means to start, begin, initiate, and the like. Allah starts, begins, initiates, the creation of all beings and Who brings them into existence. In Surat Saba', we read the following: "... falsehood shall vanish and shall not come back" (Qura'n, 34:49). This verse may be paraphrased thus: "What can falsehood initiate, and what can it bring back?"

Al-Mubdi has brought the cosmos into being without a prior model, Who created all the worlds in a perfect manner, Who initiates the giving to and the assistance of His servants, proving Himself as the best to rely on.

One who remembers the Attribute "al-Mubdi" ought to seek His forgiveness whenever he remembers it and to always stay attentive while supplicating to Him.

60. "Al-Mu`eed"

Allah has said, "Surely He it is Who originates and reproduces, and He is the Forgiving, the Loving" (Qura'n, 85:13-14).

Linguistically, the root word of this Attribute means: to return, to go back. We supplicate thus: "Lord! We plead to You to grant us a return to Your House," that is, to go back to the Ka`ba after having visited it or after having been there. A man who ismu`eed is one who is knowledgeable of certain issues/topics, etc. Al-ma`d means: the Day of Judgment. According to one particular tradition, the Messenger of Allah has supplicated saying, "... and make my abode in the hereafter good, for to it shall I return." It is narrated that Gabriel asked the Messenger of Allah once, "O Muhammed! Do you have a nostalgic feeling for your place of birth, to your homeland?!" He answered him in the affirmative, whereupon Gabriel quoted the Qura'nic verse saying, "Most surely He Who has made the Qura'n binding on you will bring you back to the destination" (Qura'n, 28:85).

Al-Mu`eed brings life back to the dead. He gathers all beings for the Judgment Day together, lifting the veils from them and rewarding or punishing them, each according to what he/she had said and done. He tries them about how they fared with the blessings He bestowed upon them. Allah will cause all things (beings as well as inanimate objects) to come to naught, then He will bring them back again into existence: "Say: The One Who brought them into existence at first will give life [back] to them, and He is Cognizant of all creation" (Qura'n, 36:79).

We ought to return to Allah regarding everything, and we have to bear in mind that Allah created us when we were nothing at all; He determines our destiny.

61. "Al-Muhyi"

Allah has said, "Allah gives life and causes death, and Allah witnesses whatever you do" (Qura'n, 3:156).

Allah surely brings life to the bodies when He rejoins their souls to them. Al-Muhyi creates life and grants it to whomsoever He pleases. He creates people out of nothing, then He brings them back to life when the Day of Judgment approaches after their death. He brings life into the heart of those who know through the light of His knowledge: "Is he who was dead then We raised him to life and made for him a light whereby he walks among people like him whose likeness is that of one who is in utter darkness from which he cannot come out?" (Qura'n, 6:122). Allah gives life to the sperm and to the leech-like clot. He causes rain to pour out of the clouds in order to bring life thereby to a dead land.

References to Allah bringing life back to the dead are numerous throughout the Holy Qura'n; here are some of them:

So We said: Strike him (the dead corpse) with part of it (the sacrificed cow); thus does Allah bring the dead to life, and He shows you His signs so that you may understand. (2:73) Allah gives life and causes death, and Allah sees whatever you do. (3:156) Say: O people! Surely I am the Messenger of Allah to you all, [the Messenger] of Him to Whom the kingdom of the heavens and the earth belongs; there is no god but He; He brings (beings/things) to life and causes death; therefore, believe in Allah and in His Messenger, the ummi Prophet who believes in Allah and in His words, and follow him, so that you may walk in the right way" (Qura'n, 7:158). Allah's is the kingdom of the heavens and the earth; besides Allah you have no guardian nor helper. (2:107) He gives life and causes death, and to Him you shall be brought back. (10:56) He it is Who gives life and causes death, and in His (control) is the alternation of the night and the day; do you not then understand? (3:80) He brings forth the living from the dead and the dead from the living and gives life to the earth after its death; thus shall you be brought forth. (30:19) One of His signs is that He shows you the lightning for fear and for hope and sends down water from the clouds, then He gives life therewith to a land after its death (barrenness); most surely there are signs in this for people who understand" (Qura'n, 30:24). He it is Who gives life and causes death; so, when He decrees an affair, He only says to it: Be, and it is. (40:68) Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things. (42:9) There is no god but He; it is He Who gives life and causes death, the Lord and Cherisher of yourselves and of your earlier ancestors. (44:8)

A believer ought to adorn his conduct by remembering this Attribute quite often so that Allah may bring light into his heart through knowledge. His soul will then glow with the mysteries of manifestation. He should particularly remember Him as such in the depth of the night.

62. "Al-Mumeet"

Allah has said, "He it is Who makes (men) laugh and makes (them) weep, and He it is Who causes death and gives life" (Qura'n, 53:43-44).

Death is the antithesis of life. A wind dies when it stands still. A human dies when he sleeps; sleep is called death by way of analogy: it causes the faculties of reason and almost all other bodily movements to stop. The mawt is the land which was never tilled. One whose heart dies is dumb, stupid, idiotic, the warmth of his reason cooled down and died out.

Al-Mumeet, the Almighty, decrees death for whomsoever He pleases; none causes death except He. He has subdued His servants by death, causing them to go back to the earth from which He had created them and to be covered with dust...

Al-Mumeet has caused the heart of sinners to die because of going against His will. He is the Creator of death. He has caused the tyrants to die out of His mercy for the living. He causes the oppressors to die on account of their disrespect for Him. He causes the land to die, rendering it barren, free from vegetation, then He brings it back to life when it produces. He brings to life His Sunnah by causing His prophets to inherit it from their predecessors, and He causes the death of innovations through the life of knowledge.

Once the Messenger of Allah performed the hajj then stood over the safa, overlooking the House, the Ka`ba. Then he made three takbeers saying, "There is no god except Allah, the One and only God; there is no partner with Him; His is the kingdom; to Him is all Praise due; He brings to life and causes death; in His hand is all goodness, and He can do anything at all."

Abu Tharr al-Ghifari, may Allah be pleased with him, is quoted as saying that whenever the Messenger of Allah was ready to go to bed at night, he would say, "In Your Name do we die and live," and whenever he woke up, he would say, "All Praise is due to Allah Who has brought us back to life after having caused us to die, and to Him is our final return."

63. "Al-Hayy"

The Almighty has said, "... as for the next abode, that most surely is the (real) life, had they only known!" (Qura'n, 29:64). He has also said, "And rely on the ever-Living Who never dies" (Qura'n, 25:58).

Life is the antithesis of death. Allah brings life back to a "dead" land: He causes vegetation to grow in it; He brings it life through rain. When we discuss it as an Attribute of the Almighty, it means that He is the ever-Living Who is self-Sustaining since time immemorial and will continue to be so forever. Every living being besides Him is not alive on its own; it does not by itself sustain its life; rather, its life is sustained by al-Hayy. Al-Hayynever dies. The Holy Qura'n states the following in Surat al-Zumar: "Surely you shall die, and so shall they" (Qura'n, 39:30).

Al-Hayy is the Doer, the Aware; any deed without an origin or an awareness is dead. The least degrees of awareness is awareness of one's own self. Anything which is not aware by itself is a dead inanimate object. Allah is the Absolute Living One, and everyone and everything that live besides Him is alive according to the extent of its awareness.

Anas ibn Malik has said, "I was once sitting with the Messenger of Allah in our circle when a man was still performing his prayers. After having bowed down, prostrated and made thetashahhud, he supplicated to his Lord saying, `Lord! I plead to You by the very fact that to You is all Praise due; there is no god but You; You are the One Who gives without reminding the takers, Who created the heavens and the earth; O You Who has all the Honour and all the Glory! O ever-Living One, O Sustainer! I plead to You...' whereupon the Prophet said, `He surely has invoked Allah by His Greatest Attribute: He answers favourably when He is asked thereby, and He gives when invoked.'"

Al-Mumeet causes your heart to die when you fail to remember Him, and your soul to die when you continuously permit yourself to slip away from His right path, and your mind to die when you permit your desires to take control of you. Al-Muhyi brings life to the hearts of those who know and who willingly submit to Him, while al-Mumeet causes the [spiritual] death of those who go against His will.

64. "Al-Qayyum"

Allah has said, "Alif, Lam, Mim. Allah, (there is) no god but He, the ever-Living, the self-Subsisting, the One through Whom all things subsist" (Qura'n, 3:1-2).

One who is qayyim is a master and organizer of affairs. The "qayyim creed" is the Hanafi faith. The day of qiyama is the Day when everyone will stand before Allah, Lord of the Worlds, for judgment. Al-Qayyum is never created, Who manages all affairs.

Al-Qayyum exists absolutely on His own, not through others, while every being exists through Him and because of Him. Nothing, no life whatever, can ever be sustained without Him.Al-Qayyum is the ever-Lasting, the Eternal Who never suffers extinction. He effects justice and equity, Who is self-Sustaining, Who never sleeps.

According to Abdullah ibn `Abbas, whenever the Messenger of Allah used to stand up to perform his night prayers, he would say, "Lord! All Praise is due to You! You are the Lord of the heavens and the earth! All Praise is due to You! You are theQayyum of the heavens and the earth and everything in them; all Praise is due to You! You are the Light of the heavens and the earth; all Praise is due to You! You are the King in the heavens and the earth; all Praise is due to You! You are the Truth; Your promise is true, the meeting with You is true, Your speech is the truth; Paradise is true; the fire is true; the prophets are truthful; Muhammed is truthful, and the Hour is true! Lord! To You have I submitted; in You have I believed; upon You have I relied; to You is my return; for Your sake do I dispute; Your judgment do I seek; so, I implore You to forgive my sins, the ones I have committed and the ones I may commit in the future, what I have concealed and what I have declared, for You are the One Who advances and Who postpones; there is no god but You, and there is no strength nor might except in Allah."

According to another tradition, he has invoked His Maker saying, "O Hayy! O Qayyum! We solicit Your help by Your mercy! Lord! I invoke You to mend my affairs, all of them, and not to permit me to rely on my own self even for a twinkling of the eye, nor for a shorter time, nor on anyone from among Your creation."

Imam `Ali has said, "During the Battle of Badr, I participated in the battle for some time, then I came to the Messenger of Allah to see what he was doing, and I found him making sajdah while repeating, `O Hayy! O Qayyum!' So I went back to the battle-field, then I came back to him and I saw that he was still repeating the same words. I kept going there and coming back to him, and he was still doing exactly the same thing till Allah granted us victory."

Abdullah ibn `Abbas is quoted as saying that the Greatest of all Attributes of Allah is al-Hayy al-Qayyum. Anyone who truly realizes that He, Glory to Him, is the Qa'im, Qayyim, Qiyamand Qayyum will never detach his heart from loving the Creator.

Al-Qayyum connotes His independence and the dependence of all others on Him, that He does not need anyone while everyone is in need of Him.

Allah, Glory to Him, is the Only al-Hayy al-Qayyum: He exists on His own, whereas everything that exists depends on Him to continue existing. So rely on al-Qayyum besides Whom you need no other supporter, nor is there anyone else besides Him who can sustain you, nor can anyone else teach you whatever you need to know.

65. "Al-Wajid"

Allah has said, "And whoever does evil or acts unjustly against his own soul then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful" (Qura'n, 4:110). The root word of "al-Wajid" is "jidda," abundance and independence. Al-Wajid is the most Knowing: "And [did He not] find you lost and guide you?" (Qura'n, 93:7); "... and there he finds Allah, so He pays him back his reckoning in full" (Qura'n, 24:39). The phrase "he finds Allah" means "he finds out that Allah..." Al-Wajid has everything; He lacks nothing; He is never incapable of doing whatever He pleases. Al-Wajid is the One from Whose knowledge nothing at all escapes; He does not overlook anything at all. He is the opposite of one who has lost everything. Al-Wajid lacks neither necessary things nor any of the requirements related to Divinity and its perfection; He is none but Allah, the Most Exalted One. In such sense, He, and He alone, is the Absolute al-Wajid. Anyone besides Him who may have some of the attributes of perfection while still lacking a few things is not called wajid at all.

Al-Wajid has with Him everything He wants and desires; He can affect His decree; He knows everything and He determines everything; He is capable of doing everything; nothing is beyond His reach or might; His status is Sublime. He is the Most Honoured; His Might is the most perfect; He gives abundantly and generously.

The root word of this Attribute has many other meanings such as: finding out something through the power of the senses, the reaching of a point or a goal, the existence of something, the mental realization.

66. "Al-Majid"

The Almighty has said, "... the handiwork of Allah Who has made everything thoroughly" (Qura'n, 27:88).

The root word of this Attribute is "majd," a noun meaning glory and honours. A man may be said to be majid if he has descended from parents known to have established a deeply rooted reputation of glory and honours. A majid person is very highly distinguished; he quite often showers others with his favours.

The Attribute "al-Majid" means absolute perfection and dazzling glory; He is Beautiful in His qualities and actions, Who treats His servants most graciously, most generously, manifesting His Greatness to them through the light of His compassion for them. Among our supplications is this one:

Lord! You are al-Majid al-Majid, the Doer of whatever pleases You! We plead to You to grant us security on the Promised Day; Glory to the One Who has been Gracious unto His servants through His Glory and Honours and is distinguished thereby! Glory to the One Who is Great, Whose Honour is Great, Whose Generosity is vast!

The Attribute "al-Majid" underscores the meaning of the Attribute "al-Wajid", thus stressing their common meaning of independence. Abu Tharr al-Ghifari, may Allah be pleased with him, has quoted the Messenger of Allah quoting, in turn, his Lord saying, "O servants of Mine! You are all sinners except those whom I have healed from sinning; therefore, seek My forgiveness so that I may forgive you by My might. Whoever among you comes to know that I am capable of forgiving, and he seeks My forgiveness, I shall forgive his sins and overlook them. You are all to perish except those whom I guide; therefore, seek My guidance so that I may guide you. You are all poor except those whom I enrich; therefore, ask Me so that I may grant you sustenance. O servants of Mine! If the first of you and the last, whatever is moist with you and whatever is dry, the living among you and the dead, should ever unanimously become as pious as the most pious person among My servants, it will not increase My domain as much as the wing of a mosquito. And if they all become as wretched as the worst wretch among My servants, it will not decrease My domain as much as the wing of a mosquito. If the first of you and the last, the moist with you and the dry, the living and the dead, were to ask Me, it will not decrease what is with Me in anything at all just as any of you may pass by a sea shore and immerse a needle therein then takes it out. This is so because I am al-Majid; I do whatever I please; My giving is only a word: Whenever I desire something, I say to it `Be!' and it is."

This Attribute instills in the hearts of the faithful the sincere desire to treat others with forgiveness, clemency, and patience. One should speak kindly to them, smile to them, and remove the dissension from among them. He should spend his wealth for the good of the poor, and he should be humble and kind to the weak among them. He should treat all people as though they were his own family members and brethren.

67. "Al-Wahid"

Allah has said, "And your Lord is One (and Only) Lord! There is no god but He" (Qura'n, 2:163). He has also said, "Say: He, Allah, is One" (Qura'n, 112:1).

Linguistically, "al-Wahid" means: the One Who does not socialize with people nor keeps them company. To believe inTahweed is to believe that there is no partner at all with Allah in His authority, and that being One is a quality of His which nobody else shares with Him.

Tahweed means recognition of the Unity of the One Who alone manages the affairs of His servants. None creates, nor sustains, nor grants, nor withholds, nor brings back to life, nor causes death, nor manages the affairs of the domain outwardly or inwardly, except Allah. Whatever He wills comes to be, and whatever He does not never will. Not even an atom moves without His knowledge; nothing takes place without His will. No leaf falls down without His knowledge. Nothing escapes His knowledge, not even as much as the weight of an atom in the heavens or the earth, nor smaller than that nor bigger: His knowledge encompasses everything. His might overwhelms everything. His will is effected regarding everything. His wisdom dominates everything.

Tawhid, then, means that whatever comes to your mind of how He may be or anything which you think is appropriate for Him..., He is contrary to and above it, Glory to Him.

The subject of Tawhid is beyond anyone's description, for if you discuss the Almighty, there are too many views about Him to discuss, and there are too many ways to discuss Him through Him [i.e. through His statements]. Reason recognizes Him, yet the tongue can never describe Him.

Tawhid's meaning shatters any image and confuses all branches of knowledge, while Allah remains just as He has always been and will always be. Glory to the One Who has made no means for His creatures to really know Him except by proving to them that they can never know Him. One who falls into the seas ofTawhid will day after day feel more and more thirsty. Tawd is a prerogative, a privilege, of the Truth (the Almighty), yet His creatures are simply curious. Among people are those whose actions portray their belief in Tawhid; they look at everything that happens through Him. And there are those who, when the truth is unveiled before their eyes, feel less and less concerned about anyone besides Him; they see everyone to be as one secret within another...

Muhammed, the Messenger of Allah, has said, "Allah is One, and He loves oneness." This tradition indicates that He loves the heart that is solely dedicated to Him, Glory and Exaltation are His.

Al-Wahid, the One and Only God, protects you, the individual that you are, against the group, a number of individuals, whereas the latter cannot protect you against Him. Al-Wahid cannot be counted. He Alone is the source of all knowledge, the Only One Who reveals what is hidden. His existence has neither a duration nor a limit, nor can anyone carry out a decision against Him, nor can His Essence ever suffer any decrease or increase whatever.

68. "Al-Samad"

Allah, Glory and Exaltation are His, has said, "Say: He, Allah, is One. Allah is He on Whom all depend" (Qura'n, 112:1-2).

Al-Samad is an Attribute of Allah whose linguistic meanings include the following: the ultimate goal, the obeyed Master without Whose command nothing can happen, the Support of those who need to be supported, the One to Whom all matters are referred, the One to Whom all issues are rendered and regarding which nobody else decides, the One to Whom pleas are directed. A-Samad is approached to grant the pleas and is pleaded to make wishes come true. He is the Master sought during the time of need. Arabs describe a household as Samadif people go there in the hope of fulfilling their worldly needs. God is the final destination, the ultimate goal. The one whom Allah enables to be sought to satisfy people's needs, particularly those relevant to their creed, as well as those of every day life, the one who serves their interests by word and by means is truly one upon whom Allah has bestowed a great deal of goodness. It is goodness inspired by this Attribute.

Whoever recognizes Allah as the ever-Lasting Who never dies will turn away from the adornments of this fleeting life and will have no desire for its material things... One of the good manners of a believer inspired by this Attribute is that he does not seek help from anyone besides Allah to help him meet his worldly needs, nor does he rely on anyone else besides Him. He fashions his conduct after Him and becomes the one sought by people for the fulfillment of their needs. According to onehadith, the Messenger of Allah has said, "One who is most loved among people is the one who benefits them most."

69. "Al-Qadir"

In the Holy Qura'n, we read, "Say: He has the power to send on you a chastisement from above you, or from beneath your feet, or throw you into confusion, (making you) different parties, and making some of you taste the fighting of others. See how We repeat the signs so that they may understand" (Qura'n, 6:65).

Both al-Qadeer and al-Qadir are among Allah's characteristics. They may be derived from taqdeer, estimation or assessment, or from qudra, might, power, or ability. Al-Qadeer does whatever He does according to the requirement of wisdom, no more, nor less. Al-Qadeer is not among Allah's ninety-nine Attributes although it is repeated more than thirty times throughout the text of the Holy Qura'n.

The root word of "al-Qadir" is the noun "qudra", might, power, prowess, ability, etc. Laylat al-Qadr, the Night of Power or of Destiny, is surely the Night of the great honour. In the Holy Qura'n, we read the following verse in Surat al-Ana`m: "And they do not honour Allah the Great Honour due to Him" (Qura'n, 6:91), that is, they do not honour Him as He ought to be honoured. The word "qadr" means that Allah is capable of doing anything without tackling it or using any means, etc.; therefore, it does not exert or exhaust Him to do whatever He wants. It means authority and power, that is, the complete dealing with the entire universe, the cosmos, without being opposed by an opponent. Who can oppose Him or escape His grip? His command is that whenever He decrees anything, he says to it: "Be!" and it is. It means the One Who has the Complete power, Who is not frustrated by anything at all, He needs no means to do anything. He measures His decree, Who manages the universe with might and wisdom: "So We proportion it: how well We are at proportioning (things)!" (Qura'n, 77:23) and also, "Surely We have created everything according to a measure" (Qura'n, 54:49). The qadar is what Allah, the Most Honoured and Glorified, decrees and decides.

A servant of Allah has a measure of power to do a number of things, but it is deficient, for his ability is limited. Allah, on the other hand, makes His servants capable of doing what they do through His might. A servant of Allah has power to do a number of things, but he cannot do everything. He cannot create things out of nothing. Only Allah can.

70. "Al-Muqtadir"

As regarding the Attribute "al-Muqtadir", the Almighty has said, "They rejected all Our signs, so We overtook them after the manner of a Mighty, Powerful One" (Qura'n, 54:42).

"Al-Muqtadir" is a superlative of "al-Qadir" which enhances the prestige and awe inspired by the latter. Al-Muqtadir controls everything through His might which encompasses all His creation. His might is endless, Who manages all affairs, Who manifests His might to the souls through the light of His Attributeal-Muqtadir and thus grants them serenity and security. They recognize and venerate His might in the late hours of the night and at both ends of the day. The meaning it suggests is: "the One Whose Might is Great, Who, through His overwhelming Power, controls all His creatures; He subdues everyone and everything in His domain. He decreed, so existence came to be as a manifestation of His might: `... and Allah holds power over all things'" (Qura'n, 18:45).

One of the signs of the good manners of a believer in as far asal-Muqtadir is concerned is that this Attribute will always fill his heart, and he always remembers it, so much so that a glimpse of its light will shine upon him and will always surround him. The following is a tradition related by Jabir ibn Abdullah al-Salami:

The Messenger of Allah used to teach his companions to followistikhara in all matters just as he used to teach them the text of the Holy Qura'n. He used to always repeat saying, "If one of you decides to do something, let him prostrate twice besides what is incumbent upon him then say: `Lord! I seek Youristikhara and Your help to enable me to achieve what I aspire to achieve! I plead to You to grant me of Your favours, for You can and I cannot, and You know and I do not, and You know the unknown. Lord! If You know that this matter (and here you indicate what it is) is good for me sooner or later, or good for my creed or sustenance, or for the ultimately good end of my affairs, then decree it for me and ease it for me, then bless it for me. Lord! If You know that it is evil for me regarding my creed or the ultimate end of my affairs, or regarding my matter sooner or later, then take me away from it and enable me to acquire goodness wherever it may be, then make me pleased therewith.'"

The Attribute "al-Muqtadir", Praised and Glorified is He, is mentioned verbatim in two verses of the Holy Qura'n: in verses 42 and 55 of Surat al-Qamar, and once in verse 45 of Surat al-Kahaf.

71. "Al-Muqaddim"

Allah has said, "... so that Allah may forgive your past faults and your faults to come, to complete His favour unto you, and to guide you on the right path" (Qura'n, 48:2).

Linguistically, taqdeem, the root word of this Attribute, means advancing, promoting, or preferring; "al-Muqaddim" means: the One Who presents things and places them in their right place. Whoever deserves to be advanced, preferred or favoured over others, the Almighty, al-Muqaddim, advances his rank or status. And He advances the living, each according to his sincerity of worshipping Him, protecting them against falling into disobedience of Him. Al-Muqaddim since the beginning of time advanced those whom He loves and made them happy through accurate comprehension and sound judgment. He prefers those who know over those who do not. He opens the gates of true conviction (iman) for everyone. He prefers humans over all others, making them Imams. And He advances, prefers, favours scholars over ignorant folks, making the first party like stars guiding others to righteousness. He has advanced the Messenger of Allah from the very beginning and will advance him at the very end, in the Hereafter. He took a covenant from all those whom He sent into this world that: "... when a Messenger comes to you verifying that which is with you, you must believe in him, and you must support him" (Qura'n, 3:81). He also advanced him on Laylatul-Isra', the Night Journey. Muhammed led all other Prophets in congregational prayers.

The Holy Qura'n states the following: "Do not dispute in My presence, and indeed I warned you beforehand" (Qura'n, 50:28). Muhammed, the most honoured of all prophets, as Muslims regard him, enjoys a status that tops all those of other "Ulul-`Azm" prophets, peace be upon all of them. Next in status are awliya', the friends of Allah, whose status is less only than that of the prophets.

Al-Muqaddim, therefore, advances whoever He pleases on account of one's piety and frequency of returning to Him, to His path, making them truthful; He responds favourably to their pleas. And al-Muqaddim advances the living who worship Him in ranks (in this life as well as in the one to come), protecting them against disobeying or displeasing Him.

72. "Al-Mu'akhkhir"

The Almighty has said, "Man shall on that Day be informed of what he had sent forth before and of what he had put off" (Qura'n, 75:13).

Al-Mu'akhkhir causes the polytheists to lag behind while raising the ranks of the believers. He delays the disobedient ones and grants His guidance to those who obey Him. He postpones the penalty of the oppressor because He is Compassionate and Merciful. Whenever your heart is exposed to a glimpse of the light of His Attribute "al-Mu'akhkhir," you will be managing your affairs very well, postponing what the Legislator has decided must be postponed, and looking down at what the Wise Lord has Himself looked down upon. In Surat Ibrahim (Abraham), we read the following verse: "And do not think that Allah is heedless of what the unjust ones do; He only grants them a respite till a Day on which the eyes shall be fixedly staring (being horrified)" (Qura'n, 14:42). He has forewarned people regarding the Day when His chastisement will approach them, so those who have wronged their own souls will plead to thus: "Lord! Grant us a respite till a near term so that we may answer Your call and follow the messengers" (Qura'n, 14:44) but they will be told: "Did you not swear before now that there would be no passing away for you?!" (Qura'n, 14:44).

The Messenger of Allah used to supplicate by saying, "Lord! I plead to You to forgive my sins, my ignorance, my extravagance, and to grant me that which You know to be better for me. Lord! I plead to You to forgive my (unintentional) sins, my deliberate sins, my ignorance, when I am serious and when I am not, and I am guilty of all of that. Lord! I plead to You to forgive what I have advanced and what I have postponed, what I have revealed and what I have declared, for You are al-Muqaddim, and You are al-Mu'akhkhir, and surely You can do whatever You please." Both Attributes "al-Muqaddim" and "al-Mu'akhkhir" are not mentioned in the text of the Holy. The discussion of advancing something and postponing something else has been dealt with in the Holy Qura'n with reference to mankind in verses such as these:

Man shall on that Day be informed of what he sent forth before and what he put off. (75:13) Surely We know those of you who have gone before and We certainly know those who shall come later. (15:24) And We do not delay it except till an appointed term (11:104).

One of the signs of a believer's good conduct with regard to both of these Attributes is that he should take a middle course between fear and excessive hope, and to always be on his alert.

73. "Al-Awwal"

Allah has said, "He is the First (al-Awwal) and the Last (al-Akhir) and the Ascendant (over all) and the One Who knows hidden things, and He is Cognizant of all things" (Qura'n, 57:3).

The Attribute "al-Awwal" means: the One upon Whom all others rely, the One Who advances all others. Applied to the Almighty, it means: He was never preceded in existence by anyone at all; He does not need anyone else at all; He is Independent of everything and everyone.

A bedouin once asked the Messenger of Allah, "Where was Allah before creation?" He answered him by saying, "Allah was and there was nothing with Him." The bedouin asked him again, "How about now?" He answered him by saying, "He is now just as He has always been." The Attribute "al-Awwal" exists in Surat al-adeed: "He is the First and the Last, the Ascendant (over all), the One Who knows hidden things, and He is Cognizant of all things" (Qura'n, 57:3). And He is referred to by implication in this verse: "We have ordained death among you and We are not preceded in doing so by anyone else" (Qura'n, 56:60).

"Al-Awwal" is the first of anything different from Him. He has the upper hand over His foes, an advancement due neither to time nor to place nor to anything else that can be conceived by mind nor acquired by knowledge. "Al-Awwal" means the timeless, the perpetual, the One Who has neither a beginning nor an end. He is the First without a beginning; He exists on His own even before His creatures were ever there.

He is the Eternal One Who has always been and Who is never preceded by anyone at all. Allah has said, "We have ordained death among you, and We are not preceded in doing so by anyone else" (Qura'n, 56:60). This verse indicates that He, and Only He, has such power to effect death upon His servants, and He is the First to do so without anyone preceding Him.

74. "Al-Akhir"

Allah Almighty has said, "He is the First and the Last, the Ascendant (over all), the One Who knows all hidden things, and He is Cognizant of all things" (Qura'n, 57:3).

Al-Akhir is the Last without having to have a first, the Last in His Attribute of eternity and perpetuity; He postpones anything that is to come later. He is the Last by virtue of being above any adjectives whereby He may be described, the Last above extinction. He is the Last without anyone having delayed Him and made Him so, and He is the Last due to His sustaining us. He is the Last according to the rule of necessity: He is the First to grant guidance; He is the Last to look after those whom He guides.

Allah permits the rewards to reach those who earn them and the penalty to afflict those who deserve it; so, just as He was the first since time immemorial, when there was nothing with Him at all, so will He remain the Last One and nothing will be with Him at all.

Among the good manners of a believer with respect to this Attribute is that he keeps remembering it quite often so that its light may manifest itself unto his heart, and so that he should escape this vanishing abode and look forward for the lasting one; he flees from his own self seeking Allah, the Lord of the heavens and the earth.

75. "Al-Zahir"

Allah has said, "... the One Who knows the unseen! So He does not reveal His secrets to any..." (Qura'n, 72:26).

Linguistically speaking, "al-Zahir" is derived from "zuhoor," manifestation, appearance, sighting, etc. It means something hidden coming to appearance. It also conveys the meaning of "victor." This meaning occurs in this verse: "... and they became the uppermost" (Qura'n, 61:14), that is, in a higher status and rank. "zahr" also means back, the opposite of "ban," stomach or belly; so, what is zahir is the opposite of what is batin. It also means: animals used to transport people and luggage on their backs, their hrs, that is, beasts of burden, whether it is used as a figure of speech or literally. Something zaheer is very strong. According to hadith, "There is no verse in the Holy Qura'n except that it has an apparent meaning and a hidden one." What is apparent may be the wording, and what is hidden may is the meaning, or it may mean recitation or reading versus comprehension and learning.

The meaning of the Attribute of the Almighty "al-Zahir" permits more than one interpretation:

1) He subdues His creation. 2) He knows everything apparent, just as the Attribute "al-Batin" means He knows everything hidden. 3) He is al-Zahir due to the abundance of dazzling proofs and the enlightening evidence testifying to His Glory.

Suppose someone says that if He is al-Zahir, the Apparent or the Evident One, the One about Whom there can be no doubt entertained, well, most people seem to doubt His existence nevertheless; so, how can He still be Apparent or Evident?

Allah is al-Batin, the Obscure, if sought through the senses and the imagination. He is al-Zahir, the Apparent One, if sought by the treasure of reason by way of deduction. His being obscure to many minds, despite His being so Apparent, is due to the intensity of such evidence. His being Evident is the reason why He is Obscure, and His light is the same that obscures His glow: whatever exceeds its limit turns into its own antithesis. He is Obscure if one seeks to know Him by applying his own physical senses. The senses are related to what is apparent, such as one's complexion, physique, etc.. In fact, a person is a human being not only on account of his complexion, for even if such complexion or the rest of his parts are altered, he still remains one and the same. Actually, a person's parts at the time when he ages are not the same when he was young. They would have suffered a great deal of change due to the passage of time and were replaced by ones similar to them through food intake. His identity, nevertheless, has not changed. Such an identity is obscure from the senses, quite clear to the mind by way of deduction.

76. "Al-Batin"

Allah has said, "He is the First and the Last and the Ascendant (over all) and the One Who knows all hidden things, and He is Cognizant of all things" (Qura'n, 57:3).

"Al-Batin" means: the One Who is obscured from the eyes of His creatures due to the intensity of His appearance, the Hidden One due to His Essence that defies the minds and intellects.

The Messenger of Allah has supplicated thus:

Lord! O God of the heavens and of the great Throne! Our Lord and the Lord of everything! The One Who splits the seed and the date-stone! The one Who has revealed the Torah, the Gospel, and the Holy Qura'n! I seek refuge with You against the evil of every being whose forelock is in Your Hands! Lord! You are the First; there is nothing before You! And You are the Last; there is nothing after You. You are the Apparent; there is nothing beyond You, and You are the Hidden One; there is nothing that can reach You! I plead to You to pay our debts on our behalf, and to save us from [the humiliation of] want.

He is al-Zahir through sufficiency, al-Batin by objectivity, al-Zahir due to His bounties, al-Batin through His mercy. He is the Apparent One Who subdues everything, the Hidden One Who knows the truth about everything, the One Who is Apparent for everything by way of convincing proofs, the One Who is Hidden from any physical appearance. Glory, then, to the One Who has obscured Himself from all creation by His light, Who is Hidden from them because of the intensity of His appearance.

The Almighty has said, "... and made His favours to you complete outwardly and inwardly" (Qura'n, 31:20). Apparent are the ones we can observe, see, witness, notice, while hidden are the things with which we are not familiar. He has also pointed out to the fact that "And if you were to count Allah's favours, you will not be able to count them" (Qura'n, 16:18 and 14:34). They are apparent to the senses, defying our intellect.

Man is a manifestation of the Attribute "al-Zahir" and, at the same time, is also a manifestation of the other Attribute "al-Batin." Man, physically, is a manifestation of the Apparent Light, and spiritually a manifestation of the Hidden One, al-Batin. Whenever a servant of Allah repeats the Attribute "al-Batin", his soul will feel submissive to its Creator, and he will realize that he on his own is really incapable of doing anything at all; so, it is then that the Truth will be Merciful unto him and will grant him purity of both body and soul.

77. "Al-Wali"

Allah has said, "For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of people until they change their own conditions, and if Allah intends evil to anyone, there is none to avert it, and besides Him they have no protector" (Qura'n, 13:11).

Al-Wali is the Owner of everything; He deals with everything as He pleases. The mawla is also a supporter or a helper.

Al-Wali manages the affairs of all creation. He initiates whatever improves the condition of His creatures. In other words, He is the Absolute and undisputed Ruler. Al-Wali is the One and only One Who manages all affairs, Who does everything, and there is no continuity nor existence without His permission; everything happens according to His judgment and by His command. Al-Wali gives graciously by halting the advent of mishaps and calamities.

Among the characteristics of al-Wali is that He manages, is capable and is the doer of whatever He pleases. Unless all these attributes are found in someone, he will not be called wali, and there is no wali for our affairs except Allah. He, and only He, single-handedly manages them first and foremost and safeguards their continuity and existence. It is also possible to attach to thewali the meaning of: One Who gives abundantly, Who wards off evil.

78. "Al-Muta`ali"

Allah has said, "[He is] the One Who knows the unseen and the seen, the Great, the Most High" (Qura'n, 13:9).

The root word of "al-Muta`ali" is `uluww, height, sublimity, loftiness. Its verb also means one who feels proud, or even arrogant, with regard to someone else, and this usage is for humans. We have already discussed the Attribute "al-`Aliyy",which is also derived from the same root word. Al-Muta`ali is Exalted in His Greatness and Honours, an Exaltation which nobody reaches besides Him. His Honour is above what any of His creation can conceive or comprehend, above what His creation describe, measure, compute, or define. Al-Muta`ali is Sublime and is above everything due to His might or perfection. He, Glory to Him, is Most High due to His Greatness. It also means He is high above deficiencies or shortcomings, or above being conceived by anyone's imagination. He is very, very High above all His creatures. He does not need any of what He creates or what He did not create; He created them out of His Munificence. His Compassionate Attribute is surely gloriously manifesting itself to all what He has created. He does not need the worship of those who worship Him; He makes His grace available to all those who strive to attain it.

Al-Muta`ali is above the falsehood of the conceited, by necessity is Lofty and Sublime. His rank is the Most High; He has the authority all of it. He is Proud and Great. His Glory is too High to be comprehended or conceived by His creation.

One who keeps remembering the Attribute "al-Muta`ali" ought to fashion his conduct according to it by his determination to worship none but Allah. One who adorns his manners as such will then remember the persecuted and the downtrodden and does his best to help them, so their condition will hopefully improve. According to one tradition, "A wretch indeed is a servant of Allah who fancied himself and became conceited, forgetting the Great One, al-Muta`ali."

Our second Imam, al-Hasan ibn `Ali, says that his grandfather, the Messenger of Allah, had taught him a few supplications to recite during his witr prayers such as this one:

Lord! I plead to You to guide me among those whom You have guided, to grant me good health among those whom You have granted, to befriend me among those whom You have befriended! I further implore You to bless what You have granted me, to shun from me the evil of what You have decreed in my regard, for You decree while none can force his decree on You! Surely none can humiliate those whom You have befriended; Blessed, Lord, are You and Exalted exceedingly.

79. "Al-Barr"

Allah has said, "Surely He is the Benign One, the Merciful" (Qura'n, 52:28).

Al-Barr is one of Allah's Attributes derived from barr, the doer of goodness; birr means the doing of benevolent deeds. "Al-Barr," then, is an inclusive word containing all attributes of goodness, benevolence and charity. One who is barr to his parents is very gracious and benevolent to them. Those who arebarr are those from whom deeds of goodness are expected.Birr also means ties, links, or connections. A person who isbarr regarding his kin means he maintains good ties with them. The Holy Qura'n states this verse in Surat al-Mumtaana: "Allah does not forbid you regarding those who have not made war against you on account of (your) religion and have not driven you out of your homes that you show them kindness and deal with them justly; surely Allah loves the doers of justice" (Qura'n, 60:8). And in Surat Ali-`Imran, we read, "By no means shall you attain righteousness until you spend (benevolently) out of what you love" (Qura'n, 3:92). A pilgrimage that is blessed and free of any prohibited acts is called "hajj mabroor" the reward for which is no less than Paradise according to hadith. Birr also means piety, which in turn means the doing of whatever brings one closer to Allah, a word that combines qualities very highly commendable and praiseworthy.

The birr is the best of what is in the life of this world and that of the hereafter. The best of this life is whatever Allah makes available to any of His servants such as guidance, bounties, and enjoyable things. The best of the life to come is the eternal bliss which is residence in Paradise; may Allah enable us to enjoy both blessings by His mercy and grace, Allahomma ameen. The Messenger of Allah has said, "Uphold telling the truth, for it shall lead you to birr."

Birr means goodness, a word which combines all good attributes. It implies whatever good deeds bring one closer to Allah, the Honoured One, the Most Exalted. The well of Zamzam is called barra due to the abundance of its benefits and of its water.

Al-Barr does not do anything ugly or abominable. He has been Gracious unto those who seek His pleasure by showing them the way how to, and unto the worshippers by His Favours and the granting of success to them. Al-Barr is kind unto those who seek His benevolence and His giving, unto the worshippers by beautifully rewarding them. He never ceases giving benevolently because of one's disobedience to Him.

A servant of Allah may be described as barr. A servant of Allah can be barr according to the extent of his deeds of righteousness, to his being the first and the foremost to observe the right of his parents, teachers, and mentors.

One of the ways wherein a servant of Allah can fashion his conduct after following the light of this Attribute is to befriend the believers who are sincere in their belief, who are acquainted with the secrets of belief. When someone mentions this Attribute quite often, his conduct will then personify it, and love for all servants of Allah will then be planted in his heart, and all people will love him with sincerity.

Allah has combined all the aspects of birr in one of the verses of Surat al-Baqarah when He said:

It is not righteousness that you turn your faces towards the east and the west, but righteousness is this: that one should believe in Allah and the last day and the angels and the book and the prophets and give away wealth out of love for His sake to those near in kin, to the orphans, the needy, the wayfarer, the beggars, and for (the emancipation of) the slaves, and keep up prayers and pay the zakat, and those who fulfill their promise when they promise, and those who persevere when in distress and affliction and during the time of conflict: these are they who are true (to themselves), and these are they who guard (themselves against evil) (2:177).

One to whom Allah is barr will be protected from committing what displeases Allah, and He, in turn, will please him with many beautiful things; He will make his path in life full of success; He will make his objectives always good. He will make him independent through Favours from Him, and He will protect him against committing anything which He deems unlawful.

80. "Al-Tawwab"

The Glorified and Exalted One has said, ... except those who repent and amend and make (the truth) manifest: to these do I turn (mercifully), and I am the oft-Returning (to mercy), the Most Merciful. (2:160)

"Al-Tawwab" is an Attribute whose root word is tawbah, repentance, which means: returning to Allah. It means that He accepts His servants' repentance, that is, He resumes bestowing His grace upon them, enabling them to repent, making it easy for them to do so. Al-Tawwab, then, accepts repentance. He says in the Holy Qura'n, "... then He turned to them (mercifully) so that they might turn (to Him); surely Allah is oft-Returning (to mercy), the Most Merciful" (Qura'n, 9:118). It is known, hence, that if Allah does not accept the repentance of one of His servants, the latter is not considered repentant, for the initiation of repentance in all reality is from Allah Who concludes it with His acceptance thereof.

Al-Tawwab facilitates repentance for His servants, time and over again, by the Signs which He manifests for them, and the warning whereby He warns them; so, when they become familiar with the penalty of their sins, they become frightened, and they return to repentance, and Allah's favour returns to them when He accepts their repentance.

Al-Tawwab accepts the repentance of His servants and forgives their sins. He accepts the repentance of one who disobeys Him then returns to obeying Him. And if he commits a sin then returns to Him, He welcomes him back. He forgives the one who slips from the right path then apologizes to Him and overlooks his sin. As long as the servant of Allah seeks tawbah, the Lord remains Forgiving.

The light inspired by this Attribute is that one who accepts the apologies of criminals as well as friends and relatives time and over again derives his conduct from this Attribute. So that we may model our conduct after it, we ought to repent and seek His acceptance of our repentance; we should go to Him in every circumstance. Also, repetition of repentance prepares a servant of Allah for Allah's love for him, which is the greatest honour and status, for repentance is admission of one's deficiency and shortcoming, and the standing at the threshold of the Most Knowing most humbly. For this reason, the Messenger of Allah used to repent quite often in order to show us the path to happiness. It is also one of the good manners of a believer who repeats this Attribute quite often to forgive those who wrong him, to be benevolent to those who mistreat him, and to accept the apologies of others.

The Messenger of Allah has desired very much that those who believe in him should always seek Allah's forgiveness. He once said, "By Allah! I seek forgiveness of Allah, and I repent to Him, every day more than seventy times." Allah has forgiven all the faults of our master Muhammed, yet he seeks His forgiveness and repents to Him more than seventy times a day, nay, even a hundred times a day! So, what can we say about how often should Muslims repent to Him and seek His forgiveness?

Anas ibn Malik has said that he had heard the Messenger of Allah quoting his Lord saying, "O son of Adam! So long as you invoke Me and place all your hope on Me, I shall forgive you, and I do not mind. O son of Adam! Even if your sins were to pile up and reach the skies, then you seek My forgiveness, I shall forgive you. O son of Adam! If you come to Me after having committed as many sins as would fill the earth, believing in Me, associating no partners with Me, I shall grant you their equal in forgiveness."

81. "Al-Muntaqim"

Allah, subhanahu wa ta`ala, has said, "Therefore do not think Allah (to be One) failing in His promise to His prophets; surely Allah is Mighty, Lord of retribution" (Qura'n, 14:47).

Al-Muntaqim, the Avenger, splits the spines of those who deviate from His path, Who increases the penalty of those who oppress in the land, after alerting them and repeatedly warning them, and after enabling them to amend, giving them a respite. It implies a much more severe penalty than merely an immediate one.

The word "al-Muntaqim" is derived from the noun intiqam, avenging or seeking revenge against someone. A penalty is not called as such unless the following conditions are met:

1. Clemency reaches the limit of extreme outrage. Allah has said, "On the Day when We seize them with the most violent of seizing; surely We will (then) inflict retribution" (Qura'n, 44:16).

2. A punishment is affected after a period of respite. The Glorified and Exalted One has said, "... and whoever returns to (committing) it, Allah will inflict retribution on him, and Allah is the Mighty, the Lord of Retribution" (Qura'n, 5:95).

3. Such a punishment must require a sort of feeling of spiteful gratification upon seeing one being hurt, something which never happens in the case of the Creator, but it does happen in the case of vicious and spiteful humans. The intiqam, revenge, of a servant of Allah is held commendable only if it is inflicted on His foes (those who deny or disbelieve in Him). The worst of all foes of mankind are their own insinuating selves, the nafs, which is within each and every one of us. There is no doubt that he has to seek revenge against such nafs.

The Attribute "al-Muntaqim" manifests itself in the body: in the means for its natural defense system when a germ violates the sanctity of the body. These means will then kill the germ as a penalty for such a violation, and they will then purge the body from it. Al-Muntaqim, then, facilitates getting rid of what is bad, harmful, or dangerous.

The discussion of "revenge" occurs in the Holy Qura'n: In Surat al-Ma'ida we read: "O you who believe! Do not kill (any) game while you are on pilgrimage, and whoever among you kills it unintentionally, the compensation (for it) is the like of what he killed from the cattle, as two just persons among you shall judge, as an offering to be brought to the Ka`ba, or the expiation (of it) is the feeding of the poor or the equivalent in fasting, so that he may taste the unwholesome result of his deed; Allah has pardoned what is gone by, and whoever returns (to it), Allah will inflict retribution on him, and Allah is the Mighty, the Lord of Retribution" (Qura'n, 5:95).

The "We" in the phrase "We inflicted retribution" is meant, of course, as a reference to Allah Almighty. It also occurs in several other places throughout the text of the Holy Qura'n such as the following:

We, therefore, inflicted retribution on them and drowned them in the sea... (7:136) So We inflicted retribution on them, and they are both, indeed, on an open road (still) pursued. (15:79) ... then We punished those who were guilty, and helping the believers is ever incumbent upon Us. (30:47) So We inflicted retribution on them, then see how the end of those who rejected was. (43:25) Then when they displeased Us, We inflicted retribution on them. (43:55) He has revealed to you the Book with the truth, verifying what is before it, and He revealed the Torah and the Gospel aforetime, a guidance for people, and He sent the Furqan (Qura'n). Surely those who disbelieve in the signs of Allah shall have a severe chastisement, and Allah is the Mighty, the Lord of retribution. (3:3-4) ... and Allah is the Mighty, the Lord of retribution. (5:95) Do not, therefore, think Allah (to be) failing in His promise to His Messengers; surely Allah is the Mighty, the Lord of Retribution. (14:47) And whoever Allah guides, there is none that can lead him astray; is not Allah the Mighty, the Lord of Retribution? (39:37) And who is more unjust than one who is reminded of the signs of his Lord then he turns away from them? Surely We will punish the guilty. (32:22) But if We should take you away, still We shall inflict retribution on them. (43:41) On the Day when We seize them with the most violent of seizing, surely We will (then) inflict retribution. (44:16)

Al-Muntaqim intensifies His penalty against the oppressors, causing the criminals to be subjected to His retribution. He sends His messengers supported by His signs and miracles to warn people; so, if warning does not benefit someone, He will surely then inflict His penalty and revenge against him.

Once a person comes to realize that there is nothing small nor big except that there is a penalty for it equal in size and kind, he will certainly fear his Lord and remain alert regarding his wishes and desires for fear of falling into transgression.

82. "Al-`Afuww"

Allah has said, It may be that Allah will pardon them, and Allah is Pardoning, Forgiving. (4:99)

"Al-`Afuww" is derived from the root word "`afuw" and permits several meanings: When used as a verb, it means to go somewhere to receive something, to give without being asked, to increase, to wipe out something. As a noun, it means the wiping out of sins in their entirety. One may supplicate and say, "Lord! I implore You to grant me `afuw and `fiya," that is, not to punish me for my sins, and to make me safe and secure with regard to Your torment. As an adjective, it means what is halal, lawful.

Al-`Afuww has removed, by His Mercy, from the souls the darkness of slipping away from the right path, and of the loneliness of forgetfulness from the hearts through His Greatness. It is also said that He removes the sins from the records and replaces loneliness with beautiful things from Him.

Al-`Afuww wipes out the traces of sins, removing them by the winds of His forgiveness. He wipes out the sins from the records kept by His guardian angels. He even wipes them out from their (angels') memory and the memory of those who committed them. He abandons punishing the sinners, Who does not remind you of your shortcomings; He is Gracious when He forgives. He protects the heart of the doer of evil against loneliness, sparing him the feeling of shame, and He does not remind him of the evil of what he had done.

We notice that in the text of the Holy Qura'n, the Attribute [indeed a Most Beautiful one] al-`Afuww occurs side by side with another Attribute which is al-Ghafoor as many as four times, and once side by side with the Attribute "al-Qadeer" as the following verses demonstrate:

... surely Allah is Pardoning, Forgiving. (4:43) It may be that Allah will pardon them, and Allah is Pardoning, Forgiving. (4:99) ... most surely Allah is Pardoning, Forgiving. (22:60, 58:2) If you do good openly or secretly or pardon an evil act, then surely Allah is Pardoning, Powerful. (4:149)

The Messenger of Allah has always enjoined us to wipe out our evil deeds with good ones, saying, "Fear Allah wherever you may be, and follow your evil deed with a good one in order to wipe out the first, and treat people in the best conduct." He addressed one of his uncles once saying, "O `Abbas, uncle of the Messenger of Allah! Plead to Allah for `afuw and `fiya in the life of this world and in the life to come." The Commander of the Faithful Imam `Ali ibn Abu Talib called upon one of his slaves once but he did not respond. He repeated his call, and the slave again neglected to respond. Then he repeated it a third time, and no response was there either, so he stood up and looked for him and found him lying down. He asked him, "Did you hear me calling you?" He answered, "Yes, I did." The Imam asked him, "Then what stopped you from responding?" He answered, "My confidence in your clemency and my reliance on your forgiveness," whereupon the Imam said, "Then I set you free seeking the Pleasure of Allah." The Imam did so on account of the firm conviction on the part of that slave.

One who wishes to receive a glimpse of the light inspired by this Attribute should first forgive those who have committed a wrong deed against him or dealt with him unjustly. One who remembers this Attribute ought to wipe out from his heart any ill feeling towards anyone who has wronged him, and to treat beautifully those who mistreated him.

83. "Al-Ra'oof"

Allah, the Glorified and the Exalted One, has said, ... so that He may bring you out of utter darkness and into the light. (57:9)

Linguistically, this Attribute is derived from ra'fa, intense mercy or compassion which is the ultimate limit of rahma. When applied to the Almighty, it means His warding off all types of evil.

The Attribute "al-Ra'oof" refers to the One Who does not cease being kind and compassionate to the sinners by accepting their repentance, and to His friends by protecting them from committing sins. It conveys the same meaning conveyed by the Attribute "al-Rahim" with an intensification of the meaning embedded in the latter. Among the manifestations of His mercy towards His servants is that He protects them against committing what incurs His penalty. Such a protection from slipping from the right path carries a stronger sense of mercy than His forgiveness for sins already committed. He may be Merciful unto one of His servants by outwardly exposing him to hardship, but inwardly there may be a great deal of bliss and blessing hidden for him in such hardship, while he does not know it. How often has a servant of Allah been pitied by people for the harm from which he suffers, the harm of poverty, want, and misery, while in reality he is enjoying a blessing for which the angels envy him?

The Most Exalted One has advanced the Attribute "al-Ra'oof" over that of "al-Rahim," preferring "ra'fah" over "rahmah" and giving precedence to the first over the latter in the following glorious verses:

Most surely Allah is Affectionate, Merciful, to people. (2:143) ... and We put in the hearts of those who followed him kindness and mercy. (57:27) ... to the believers he is compassionate, merciful. (9:128)

This Attribute is derived from "mercy" and "compassion." This requires us to distinguish between both of these words. Also, whenever the Almighty uses both of these words, He mentions the Attribute "al-Ra'oof" before "al-Rahim;" therefore, we have to explain the difference between both of them and the reason for such a preference.

The Messenger of Allah was travelling once as he happened to pass by a woman baking bread. Her young son was with her. She was told that the Messenger of Allah was passing by, so she came to him and said, "O Messenger of Allah! It has come to my knowledge that you have said, `Allah is more Compassionate towards His servants than a mother towards her son.' Is this the correct statement which you have spoken?" He answered her in the affirmative, whereupon she said, "A mother does not hurl her son in an oven like this one." Having heard her say so, the Messenger of Allah wept, then he said, "Allah does not torment anyone by the fire [of hell] except one who is too arrogant to bear witness that there is no god but He."

If a servant of Allah wishes to model his conduct after the inspiration of this Attribute, he has first to remember and mention it quite often, hence the light of al-Ra'oof will manifest itself to his heart, so much so that he will become compassionate towards all people, the commoners as well as the elite, always remembering the saying of the Messenger of Allah, "Be merciful unto the people of the earth so that the people of the heavens may be merciful to you."

84. "Malikul-Mulk"

Allah has said: Say: O Allah, Master of the Kingdom! You give the kingdom to whomsoever You please and take the kingdom away from whomsoever You please, and You exalt whomsoever You please and abase whomsoever You please; in Your hand is goodness; surely You have power over all things. (3:26)

Malikul-Mulk affects His will in His kingdom however He pleases, letting some live and others perish. The mulk in this context means the kingdom, and the Malik is the Omnipotent, the Most Powerful. All things in existence are included in His kingdom, so His is one kingdom because all things in it are somehow connected to one another. Although they may be regarded as many, they constitute one entity, one kingdom.

Malikul-Mulk fares with His kingdom as He pleases, and none can revoke His judgment, nor can anyone appeal or repeal it. All things in existence, in all their degrees and levels, constitute one kingdom owned by One: Allah, the Most Exalted.

Malikul-Mulk is the true King Who deals with His kingdom as He pleases, bringing things into existence in it or ending the existence of some of its beings, chastising some and accepting the repentance of others, without anyone sharing the authority with Him or prohibiting Him from doing whatever He pleases.

"Malikul-Mulk" occurs in the original Arabic text of this verse: "Say: O Allah, Master of the Kingdom!" (Qura'n, 3:26). Another derivative is "al-malakoot" which exists in "Glory to the One in Whose hand is the kingdom of all things, and to Him you shall be brought back" (Qura'n, 36:83).

... and a hard Day shall it be for the unbelievers. (25:26) To Whom does the kingdom belong this Day? To Allah, the One, the One Who subdues (all). (40:16) And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual return. (24:42)

The Messenger of Allah is quoted saying that Allah's Greatest Name, the one because of which He will respond if thereby invoked, exists in the verse saying, "Say: O Allah, Master of the Kingdom!" (Qura'n, 3:26).

The Commander of the Faithful Imam `Ali ibn Abu lib was asked once by Ababah ibn Rab`i al-Asdi about "ability." The Commander of the Faithful asked Abadah, "Do you have it without Allah or with Him?" Ababah could not answer, so he told him to say something. "What shall I say, O Commander of the Faithful?!" asked Ababah. He answered, "You should say that you have it by permission of Allah Who has full control over it without your help. If He opts to grant it to you, then it is a boon which He gives you. And if He takes it away, it is a trial from Him. He is the real Owner of what you own, and the One Who owns what He enables you to possess. Have you not heard about seeking His help and might by saying, `Surely there is no help nor might except through Allah'?" The man asked him, "And what does it mean, O Commander of the faithful?" He said, "It means: We do not stay away from committing acts of disobedience to Allah except if He protects us against disobeying Him, and we have no strength to obey Him except if He grants us His help," whereupon the man leaped and kissed his hands and feet.

The kingdom of each and every servant of Allah is his own body. If it affects his will regarding his heart and senses, he will then be the owner of his kingdom according to the extent of his control over it.

85. "Thul-Jalali wal Ikram"

Allah has said: Blessed is the name of your Lord, the Lord of Glory and Honour! (55:78)

Thul-Jalali wal Ikram is a glorious Attribute that combines glory and beauty, for there is an awesome Glory and Beauty of the Almighty; no servant of Allah can achieve knowledge except if he becomes familiar with Thul-Jalali wal Ikram. This Attribute surely combines in it anticipation, awe, hope and fear.

The Almighty monopolizes the qualities of jall, greatness, andikrm, honour. All greatness is His, and honour is from Him; Glory to Him; there is no glory except that He is its fountainhead, while honour is always His. Glory has originated from Him and overwhelmed His creation, and the norms of His honouring His creation are countless, immeasurable; therefore, He, and only He, is worthy of being Glorified by His creatures. They should express their respect for His Greatness, show appreciation for His favours and grace, and recognize His signs and bounties.

"Thul-Jalali wal Ikram" means: the One Who has all Greatness. There is no distinction, nor glory, nor prominence, except if Allah permits it; in all reality, it is His, from Him, and by Him. Glory and Exaltation are His, the One Who is the source and fountainhead of all glory, perfection, honour, dignity and greatness. There is neither greatness nor favour nor bliss nor goodness except that it springs from His ocean.

Ma`ath ibn Jabal is quoted saying that the Messenger of Allah once passed by a man who was repeating "O One with the Glory and Honours!" so he said to him, "Your plea will be honoured; so, proceed and state it."

The Messenger of Allah has said, "Uphold Thul-Jalali wal Ikram," that is: "follow His path and remain steadfast in doing so and repeat this Attribute of His in your supplications." If a servant of Allah keeps repeating this Attribute, and its light will eventually shine in his innermost, he will become highly regarded among the nations. Whoever realizes the Greatness of Allah will become very humble before Him.

One of the signs of the good conduct of a servant of Allah is that he seeks nearness to Him by attaching himself to Him, by becoming very humble, by expressing his humility before Allah. He must realize that all Greatness and perfection belong to Him, and that He honours His servants by granting them His favours.

86. "Al-Muqsit"

Allah, Glory and Exaltation are due to Him, has said, Allah testifies that there is no god but He, and (so do) the angels and those who have knowledge, maintaining His creation with justice. (3:18)

Meanings of variations of this Attribute's root word is qist, equity or fairness, are as follows: qasata means implemented justice; qasata means became inequitable or unfair; qasit is an unfair or inequitable person, an oppressor; muqsit is one who is fair in his judgment or decision, and qist means share, lot, or portion of something. Qasitoon is plural: they are those who deviate from justice and about whom the Almighty says, "As to the deviators, they are the fuel of hell" (Qura'n, 72:15).

Qist means the implementing of justice by taking what one unlawfully has acquired and giving it back to its lawful owner.Iqsat means that one is given his own lawful share which someone else has unlawfully taken [forcefully or otherwise]; it is also called insaf, carrying out equity. Qasata means someone became inequitable, and aqsata means that he became fair and just. Al-Muqsit is the Almighty Who is fair and equitable in all His decisions and decrees, Who deals with everyone according to a system. Al-Muqsit comes to the rescue of the oppressed and brings about justice. The perfection in His doing so is the fact that He adds to pleasing the oppressed His own pleasing of the oppressors as well, which is the ultimate end of equity, something which nobody can do other than Allah, Glory to Him, Who has said, "... and if you judge, then judge between them with equity; surely Allah loves those who judge equitably" (Qura'n, 5:42).

According to a Qudsi tradition, while the Prophet was sitting once, he smiled to the extent that his molar teeth showed. One of his companions said to him, "May both my parents be sacrificed for your sake, O Messenger of Allah! What has made you smile like that?!" He answered, "Two men of my nation were brought before the judgment of the Lord of Dignity. One of them said, `Lord! I plead to You to effect justice on my behalf from this man.' Allah, the Honoured and the Great, said, `Be fair to your brother and give him what is his.' The man said, `Lord! None of my good deeds is left to effect it thereby.' The Glorified and the Honoured One said to the first man, `What are you going to do to your brother since he has none of his good deeds left with him?' The man answered, `Then, Lord, let him bear some of my own burdens.'" It was then that the eyes of the Messenger of Allah over-flooded with tears. "That, indeed," he continued, "is a momentous Day when men will need others to bear their own burdens." After a pause, the Messenger of Allah continued to say, "Allah, the Honoured and the Glorified One, said to the wronged one, `Raise your eyes and cast a look at the Gardens of Bliss.' The man said, `Lord! I see whole cities made of silver and huge houses of gold bedecked with pearls; for which siddeeq or martyr are they?' The Almighty said, `They are for the one who pays the price.' The man said, `Lord! Who can have their price?' He said, `You can.' `For what, Lord?' he asked the Almighty. `For forgiving your brother,' the Lord said. The man said, `Lord! I do forgive him.' The Almighty then said, `Take your brother by the hand and lead him the way to Paradise.'" Then the Messenger of Allah said, "Fear Allah; fear Allah, and mend your relations, for Allah will implement justice on the Day of Judgment among the believers."

87. "Al-Jami`"

Allah has said, Lord! Surely You are the One Who gathers men on a Day about which there is no doubt; surely Allah will not fail His promise. (3:9)

Al-Jami` is an Attribute of Allah derived from jami`, its root word, which means: to gather, assemble, horde, or combine. The Day of Gathering is the Day of Judgment. It is called so because Allah will gather on it the early generations of His creation and the last ones, the jinns and mankind, all the residents of the heavens and the earth, each and every servant of Allah and his deeds, every oppressor and those whom he oppressed, and every prophet and those to whom he was sent. He will also combine between the rewards of those who obeyed Him and the penalty of those who disobeyed Him.

The subject of jami`, gathering or combining, is referred to in several verses of the Holy Qura'n such as the following:

Allah: there is no god but He; He will most certainly gather you together on the Resurrection Day; there is no doubt about it. (4:87) He has ordained mercy on Himself; most surely He will gather you on the Day of Resurrection, there is no doubt about it. (6:12) And on that Day, We will leave some of them in conflict with others, and the trumpet will be blown, so We will gather them all together. (18:99) Say: Our Lord will gather us together, then will He judge between us with the truth, and He is the greatest Judge, the all-Knowing. (34:26) Say: Allah gives you life, then He causes you to die, then He will gather you to the Day of Resurrection wherein there is no doubt... (45:26)

And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings, and when He pleases, He is all-Powerful to gather them together. (42:29) On the Day when He gathers you for the Day of Gathering, that is the Day of loss and gain: whoever believes in Allah and does good, He will remove from him his evil and cause him to enter gardens beneath which rivers flow to abide therein forever; that is the great achievement. (64:9)

One whose knowledge is perfected and whose conduct is good deserves to be called jami`. For this reason, a perfect person is one who does not put out the light of his piety by the light of his knowledge; so is one who combines perfect vision with foresight.

88. "Al-Ghaniyy"

Allah has said, O men! You are the ones who stand in need of Allah while Allah is self-Sufficient, Praiseworthy. (35:15)

Both "al-Ghaniyy" and "al-Mughni" are among the Attributes of Allah.

Linguistically, ghina, the root word of "al-Ghaniyy", means: independence by virtue of having self-sufficiency. It is the opposite of faqr, poverty, want, indigence, need, and the like. Independence or self-sufficiency is of various types: one is the absence of need, and none is independent of needing anyone or anything other than Allah. This meaning is implied in the verse saying, "His is whatever in the heavens and in the earth, and most surely Allah is the self-Sufficient, the Praised" (Qura'n, 22:64). The other is the small or limited number of one's needs, which is pointed out in this verse: "And found you in want and made you free from want" (Qura'n, 93:8). A third is what is mentioned by a few ignorant folks among the unbelievers who claimed that Allah was poor while they were rich, whereupon the One Who has all the Glory and Honours responded by telling them that "Allah has certainly heard the statement of those who said: Allah is poor and we are rich" (Qura'n, 3:181). They had said so upon hearing the verse saying, "Who will loan Allah a beautiful loan...?" The Almighty answered them by saying, "O men! You are the ones who stand in need of Allah while Allah is self-Sufficient, Praiseworthy" (Qura'n, 35:15). The Almighty emphasized the same fact in another verse: "... and whoever disbelieves, then surely Allah is self-Sufficient, above any need of the worlds" (Qura'n, 3:97).

Al-Ghaniyy has no need, within Himself or in His Attributes or deeds, for anything or anyone at all. He needs none while everything and everyone need Him. Al-Ghaniyy is the Perfect One due to what He has and what is with Him. Our Lord, the Most Praiseworthy, is referred to as such because need is a deficiency, and the needy person is incapable of attaining what he desires or aspires for. The one who is needed has an advantage, because of what he has, over the one who is in need of him. Deficiency is out of the question in the case of the Absolute al-Ghaniyy, and incapacitation cannot be attributed to Him, Praise to Him, nor can anyone do Him a favour, for everything is His own creation and invention; He formed and created it, and it is totally dependent on Him in everything. Everything is exactly what the Creator wants it to be.

Everyone else besides Allah is needy while He, al-Ghaniyy, does not need anyone. The Holy Prophet is quoted saying, "Wealth is not abundance of availability; rather, it is the richness of one's own soul." The highest degree of wealth is satisfaction, contentment, with what is available with you; therefore, there is, indeed, no wealth like the feeling of contentment. A man may be very poor, yet he tries his best to look good in the eyes of the people. Notice what the Almighty says about such persons: "... the ignorant man perceives them rich on account of their abstaining (from begging)" (Qura'n, 2:273).

The Almighty exists by virtue of the necessity for His existence, on His own merits; therefore, He needs none besides Himself. Everything and everyone besides Him may exist, yet its existence comes about when He creates it; so, He, and He alone, Praise to Him, is al-Ghaniyy.

89. "Al-Mughni"

Allah, al-Mughni, has said, ... and if you fear poverty, Allah will enrich you out of His grace if He pleases; surely Allah is Knowing, Wise. (9:28)

Al-Mughni has granted His favours to His servants abundantly and facilitated for them the achievement of their goals and objectives, and the meeting of their everyday needs. There is no independence nor self-sufficiency except that He caused it to exist. He enriches His friends from the treasures of His lights, facilitates for those who live in the universe to access the means of their livelihood and sustenance by His decree. He enriches every truth which He provides in a measure, for He, and only He, knows its secrets, what is hidden of it and what is apparent.

Allah is the Enricher, yet a servant of His whom He has enriched cannot be thought at all as being absolutely independent. The least of his affairs proves that he needs al-Mughni; therefore, he is never independent; rather, he may be independent of anyone except Allah Who provides him with what he needs while not jeopardizing the causes for his needs. The true independent person is one who does not need anyone at all. One who needs and finds what he needs is independent only by way of analogy, which is the most that can be said about anyone besides Allah. As regarding the lack of need, this is out of the question for anyone besides Him. But if one needs none save Allah, then he will be called ghaniyy. Had he had no need at all, the verse saying "... and Allah is self-Sufficient while you have need (of Him)" (Qura'n, 47:38) would not have been accurate. Had there been any possibility at all that Allah could in any way be regarded as in need of anything, there would have been no need for the Almighty to be al-Mughni, the Enricher.

Al-Mughni makes whomsoever from among His servants self-sufficient. He grants independence and self-sufficiency to His servants, and He can be regarded as granting them self-sufficiency. And Allah also makes some of His servants independent of others, for all needs are in reality met by Him: His creatures cannot do anything for themselves without His help; so, how can they be thought to help others when they themselves need to be helped? He grants independence and self-sufficiency to whomsoever He pleases from among His servants according to His wisdom and will; He says the following in Surat h: "... Our Lord gave everything its creation then guided" (Qura'n, 20:50).

About Himself, al-Mughni has said,

... if they are needy, Allah will make them free from want by His grace. (24:32) And that He enriches and Who withholds. (53:48) And He found you in want and made you free from want. (93:8)

One of the ways to derive a code of ethics from al-Ghaniyyand al-Mughni is that one realizes that he needs Him constantly, and that he trusts in what Allah has more than he does in what he himself has, and to be good in conducting generosity and benevolence towards other servants of Allah. One of the norms of conduct of a believer with regard to the Attribute "al-Mughni" is that once he realizes Him to be the One and only One Who is Independent of any need, the One Who satisfies all the needs of His servants, he will rely on Him in everything and refer to Him in every matter.

90. "Al-Mani`"

Allah, Glory and Praise are due to Him, and only to Him, has said, Or do they have gods who can defend them against Us? (21:43)

Al-Mani` is one of Allah's Attributes and is derived from man`, the opposite of giving or granting. It also means: to protect, to stop one thing from harming another or one group of people from annihilating another. It is used to describe the defense of a house, a fortified fortress, etc, against an enemy. It means: to protect and support. It means He has the power to stop the causes of annihilation or deficiency in both creeds and bodies. He wards off evil to protect and safeguard; He stops giving to whomsoever He pleases in order to try or to protect them. He gives life to whomsoever He loves or does not love, but He does not grant the bliss of the hereafter except to those whom He loves.

Al-Mani` protects and supports those who obey Him, and He stops some of His servants from doing what He does not want them to do while giving them what they want. He wards off the causes of perdition and diminution in matters related to creeds and nations due to what He creates of causes prepared for their preservation. Obstruction from the causes of annihilation, and the preservation of what is guarded against extinction, are the objectives of man` and are the ultimate goal. If man`, prohibition, is needed for the purpose of preservation, and the latter is not needed for the sake of the first, then every protector defends and protects. Not everyone who prohibits protects except that he prohibits the causes of annihilation and diminution.

Al-Mani` prohibits affliction from reaching His friends, or the complete abstention from giving to whomsoever He pleases. If He prohibits affliction from reaching His friends, this is due to His beautiful Grace, and if He stops giving to them, it will still be a great favour from Him.

Allah grants the pleasures of the life in this world to those whom He loves and to those whom He does not, but He does not protect the heart of a servant of His except when the latter is one of His close friends.

Al-Mani` wards off the causes of annihilation and diminution of creed and body by creating the means which protect it against annihilation and diminution. So, He creates some causes and prohibits others; He gives everything what serves its interests and prohibits what causes its damage. He makes some wealthy by giving them, and He stops giving to whomsoever He pleases to try them by affliction. He enriches and impoverishes; He makes some happy and some miserable; He grants some and withholds from others; He grants some and deprives others; so, He is both al-Mu`ti, the Giver, and al-Mani`, the One Who withholds. And He withholds giving from whomsoever He pleases, and His withholding may contain giving in disguise. He may withhold giving one of His servants abundant wealth and instead give him accomplishments and beauty. He may deprive one of His servants from enjoying good health and make him pleased with His decree. Al-Mani` is also al-Mut'i: for within the withholding there may be giving, and within the giving there may be withholding.

The Messenger of Allah used to say the following after finishing each of the prescribed daily prayers: "There is no god but Allah, the One and only God; His is the Kingdom; His is the Praise, and He can do everything. Lord! None can prohibit what You grant, nor can anyone grant what You withhold, and none is capable of stopping the implementation of Your will."

91. "Al-Darr"

Allah has said, Say: I do not control for myself any harm, nor can I benefit myself in aught except what Allah pleases. (10:49)

Both al-Darr and al-Nafi` are among the Attributes of Allah.

Most references wherein these Attributes are discussed have combined both Attributes together. Combining both of these Attributes is better: it conveys a stronger meaning of the Almighty's Power to do whatever He wills, however He wills; none benefits nor harms others besides Him.

Language says that darr, harm, is the opposite of nafi`, benefit or advantage. Allah is al-Darr, that is, the One Who can harm anyone He wants in any way He wishes; He impoverishes some of His servants or causes them to fall prey to sickness according to His wisdom; so, He determines everything, and He alone facilitates the means of harm as a trial from Him whereby He purges the sins or subjects one of His servants to a test in order to raise his status. He decrees harm to some of His servants and effects His decree through certain means. He is the Wise One in whatever He does, the most Merciful in His judgment. If He decrees some harm, it is only for the sake of the general good, and if He decrees an ailment, it is but the useful medicine in the life of this world and the life hereafter.

Allah has said, "If Allah touches you with affliction, there is none to remove it but He..." (Qura'n, 6:17).

Prophet Moses once complained to his Lord about a tooth-ache, so the Almighty instructed him to apply a certain type of herb on the area of his pain, which he did, and the aching stopped. A few days later, the same pain came back to him, so he went and took the same herb and applied it, but this time his pain intensified many times more. He complained to Allah saying, "Lord! Did You not order me to apply this type of herb and tell me where I could find it?" The Almighty inspired him, "O Moses! I am the One Who heals and Who grants good health; I am the One Who causes harm and Who benefits. You came to Me the first time, so I removed the cause of your ailment, whereas this time you went to the plant (on their own) instead and did not come to Me."

The Messenger of Allah has said, "Anyone who claims that Allah commends the doing of wrong deeds and of sins tells lies about Allah. And anyone who claims that goodness and evil are possible without the will of Allah strips Allah of His Authority. And anyone who claims that sins are committed without Allah's Might tells a lie about Allah, and whoever tells lies about Allah, He will lodge him into the fire." In this tradition, by goodness and evil he means health and sickness respectively due to this verse: "... and We try you by evil and by good by way of probation" (Qura'n, 21:35).

Imam al-Baqir is quoted saying, "Allah, the Exalted and the Great, is more compassionate towards His creation than forcing them to commit sins then penalizing them for doing so, and Allah is more Mighty than willing to do something and it does not take place." He was asked once whether there was a distance between compulsion and destiny, and his answer was, "Yes! One more spacious than that between the heavens and the earth!" He has also said, "There should neither be compulsion nor an unrestricted freedom; the best course is a middle one." When he was asked about the middle course, he said, "Let me give you an example: You may see a man committing a sin, and you may try to stop him from doing so but he refuses to desist, whereupon you leave him to commit that sin. When he does not listen to you but insists on sinning, it does not mean that you yourself have encouraged him to commit that sin."

92. "Al-Nafi`"

As regarding the Attribute "al-Nafi'", Allah subhanahu wa ta`la has said, "Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from your own self" (Qura'n, 4:79).

Al-Nafi` is the source of any benefit and goodness for the life in this world and for the creed. He alone grants good health, wealth, happiness, authority, guidance and piety. He enables all His creatures to receive the benefits He creates for them. He has facilitated the path leading to Him for those who aspire to tread it, Who benefitted the souls through His prophets, Who nourished the bodies through food, Who warded off disease through medicine, Who kept affliction away through favours and goodness, and Who has benefitted everyone, be he an angel, a human, or a jinn.

Ibn `Abbas says, "I was sitting once behind the Messenger of Allah so he said to me, `Young man! I would like to teach you a few words [of wisdom]: If you safeguard your rights towards Allah, He will protect you. If you remain mindful of Allah's rights on you, you will find Him looking after you. If you have a plea, then plead to Him; if you seek help, seek it from Him, and bear in mind that if all people gather to benefit you in anything, they will not be able to do so except in what He has already allotted for you, and if they all gather together to harm you in any way, they will never be able to do so except if He has already decreed it on you; the ink has dried, and the tablets have been removed.'"

Al-Darr al-Nafi` is the One from Whom everything good or bad ensues; all is attributed to Allah and is affected either through the angels, mankind, inanimate objects, or by other means; so, do not think that poison, for example, kills by itself, or that food by itself satisfies hunger. Angels, mankind, demons, or anything else in existence, such as planets, stars, or other things, are all under His control; they do not do anything except what He has made them do. Their totality, in addition to the eternal Power, is like a pen in the hand of the writer as conceived by an illiterate. If a ruler signs the order to penalize or reward someone, the pen whereby he signs such an order cannot tell the difference between one order and another, or between what harm it is causing or what benefit, or even the difference between one of its users and the other. This is the case with all means and causes.

Both al-Darr and al-Nafi` are referred to in various places in the Holy Qura'n; among them are:

Say: I do not control any benefit nor any harm for my own soul except as Allah pleases; had I known the unknown, I would have had much of good and no harm would have touched me; I am only a warner and giver of glad tidings to people who believe. (7:188) Say: I do not control for myself any harm, nor any benefit, except whatever Allah pleases; every nation has a term; when their term comes, they shall not remain behind for an hour, nor can they go before (their time). (10:49) Yet when He removes the evil from you, lo! A party from among you associates others with their Lord. (16:54) And when We make people taste of mercy, they rejoice in it, and if evil befalls them for what their hands have done, lo! They despair. (30:36)

The portion a servant of Allah may obtain of the inspiration of these Attributes is that he becomes "harmful" towards the enemies of Allah while benefitting the friends of Allah. In Surat al-Ma'ida, the Almighty describes the faithful as "... lowly before the believers, mighty against the unbelievers" (Qura'n, 5:54). Such a believer does not plead to anyone, nor does he fear anyone except his Lord; he relies wholly on Allah. One who fully realizes that his Lord, the Most Exalted One, is the One and only Who creates and makes things available, Who alone brings new things into existence, he will then submit to Him and rely on Him regarding all his affairs; he will then live enjoying a peaceful mind; he will be secure from people, and he will provide counsel for everyone. His heart will have no room for deception nor treachery.

It is good to combine both of these Attributes, al-Darr and al-Nafi`, together, for at them it is said that all Attributes end; He, Glory to Him, controls the means for people's harm and benefit, and none can harm anyone nor benefit anyone besides Him; "... and suffices your Lord for a Guide and a Helper" (Qura'n, 25:31). One who remembers both of these Attributes will submit totally to Allah and will always feel that everything is from Him and returns to Him.

93. "Al-Noor"

The Almighty has said, Allah is the light of the heavens and the earth; a likeness of His light is a niche wherein there is a lamp; the lamp is in a glass, and the glass is as if it were a brightly shining star lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost emanates light though fire does not touch it: light upon light; Allah guides whomsoever He pleases to His light, and Allah sets forth parables for men, and Allah is Cognizant of all things. (24:35)

In language, noor is light, whatever its glow, rays, or reflection may be. It aids vision. There are two kinds of light: a light related to the life of this world, and a light related to the life hereafter. The first, let us say the secular, is also of two types: one is what the mind, the intellect, can see; it is a Divine light, the light of reason, of the Holy Qura'n. The other is related to the physical one, that of things which emit or reflect light such as the sun and the moon. An example for the Divine light is implied in a verse such as this: "... there has come to you light and a clear Book from Allah" (Qura'n, 5:15). Reference to the physical light exists in the verse saying, "He it is Who made the sun a shining brightness and the moon a light (a reflection)" (Qura'n, 10:5). Here, the sun is mentioned before the moon because its light is more commonly associated with what we can see than the moon.

Al-Noor is the Apparent One Who has manifested Himself fully. The One Who is apparent on His own and Who makes everything else apparent and visible is called al-Noor Who takes things out of non-existence and brings them into the world of existence. Al-Noor, Glory to Him, has filled our world with light and brought it into existence, Who determined it since time immemorial, Who has illuminated the apparent existence through the sun and the stars, Who illuminated the world of spirits through the Messenger of Allah, the master of the first generations and of the last, and He illuminated the hearts through the light of His Divinely revealed Books. He illuminated those endowed with knowledge with the light of Divine manifestations. Al-Noor has illuminated the hearts of the truthful through His Unity, and the conscience of those who love Him by His support for them. He beautified the complexions and brought life to the souls of the pious through their adoration. He guides the hearts to prefer and opt for what is right, Who guides the innermost conscience to silently address Him.

Noor, light, then, has many meanings. One of them is the light of knowledge and scholarship, which is the dawn of the truth as seen by the heart of a knowledgeable believer. The Attribute "al-Noor" has been mentioned in the text of the Holy Qura'n and is attributed to Allah in many places the best known of which is 24:35 cited above.

Ibn `Abbas says that the meaning of this verse is that Allah is the Guide of the residents of the heavens and of the earth; the similitude of His guidance in the heart of a believer is like pure oil which shines even before fire touches it; therefore, when fire does touch it, it intensifies its light, so it intensifies and adds light to its light. The Attribute "al-Noor" is indicative of the fact that Allah is the Light of the heavens and the earth.

There are many other verses wherein reference to Allah's light is made; among them are the following:

They desire to put out the light of Allah with their mouths, and Allah insists on perfecting His light though the unbelievers are averse thereto. (9:32) What?! Is he whose heart Allah has opened for Islam, so he is in a light from his Lord (like the hard-hearted one)? Nay! Woe unto those whose hearts are hard against the remembrance of Allah; surely they are in clear error. (39:22) And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought forth, and judgment shall be issued between them with equity, and they shall not be dealt with unjustly. (39:69)

There are more than forty references to light in the text of the Holy Qura'n. Some scholars are of the view that the Attribute "al-Noor" is Allah's Greatest Name. They say that they cannot see anything in existence without seeing the meaning of this Attribute manifested in it.

The Messenger of Allah used to supplicate to his Lord in the morning saying, "Lord! I invoke You to create light in my heart, light in all parts of my body, light in my hearing, light in my sight, light in my hair, light in my complexion, light in my flesh, light in my blood, light in my bones, light before me, light behind me, light on my right, light on my left, light above me, light underneath me! Lord! I implore You to increase my light, to grant me light, and to create light for me."

94. "Al-Hadi"

The Most Glorified and Exalted One has said, ... and sufficient is your Lord as a Guide and a Helper. (25:31)

"Al-Hadi" is an Attribute derived, linguistically, from hidya, guidance, which means: to attract someone to something, such as attracting the heart of a believer to al-Hadi, to the One Who provides such guidance. Guidance means bringing the hearts closer to the Almighty.

Guidance is the following of one's sound reason and common sense and the graceful way of bringing someone to the anticipated goal. He guides the elite from among His servants whom He has chosen to know His Essence, so much so that they see things through Him, and He guides the commoners among them to witness His creatures, so much so that they have seen them as signs of His being their Creator and Sustainer. He has guided everything He created to whatever means whereby it can satisfy its needs. He has guided the baby to suck the breast of its mother, the young birds to pick the seeds, and the bees to build their honey-combs in hexagonal shapes which are the best to suit the forms of their bodies, and such examples are quite lengthy indeed.

Al-Hadi guides the guilty to repentance, and those blessed with knowledge to the facts regarding nearness to Him. Al-Hadioccupies the hearts by truthfulness and equity, the bodies by life and death. Al-Hadi has given everything He has created its shape and characteristics, and He guides whom He creates to the goals behind His creating them, to issues related to their life in this world and to those related to their creed, in addition to everything else related to them. He guides the hearts to know Him and the souls to obey Him; He guides the guilty to the path of repentance, the sincere ones to nearness to Him after being far from it. He keeps the hearts filled with love for equity and truth; He enables them to treat people justly. Al-Hadi is in all reality Allah. Al-Hadi has guided the elite from among His servants to wisdom and knowledge.

Whenever the Messenger of Allah woke up during the night for prayers, he would supplicate to his Lord saying, "Lord! God of Gabriel, Michael and Israfil, Originator of the heavens and the earth, Knower of the unknown and the Witness! You judge between Your servants regarding that wherein they dispute! I plead to You to guide me to that wherein they have differed, by Your will, for You guide whomsoever You please to a straight path."

95. "Al-Badee`"

Allah, Glory and Exaltation are His, has said, Wonderful Originator of the heavens and the earth! When He decrees an affair, He only says to it "Be!" and it is. (2:117)

In language, to originate is to bring about something without following a model or an example. Al-Badee` is the Unique One; there is nothing similar to Him in His essence, qualities, or whatever He does; He has manifested the wonders that He has created as the most beautiful indications of His wisdom. He has created all cosmic worlds without a prior model. He, Exalted is His Name, has said, "Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort, and He (Himself) created everything, and He knows all things?" (Qura'n, 6:101).

"Badee`" means: originator; one who does something new, originating its existence. "Bid'a" means something new, an innovation, simply because nobody before had said or advocated it. Allah is the Originator of all things without following a prior model. He did not learn their creation from anyone else; rather, He initiated the creation of all beings, so He is their Maker, the One Who started their existence. The Almighty, al-Badee`, has brought everything into existence without the use of a tool or any material, without being limited to time or space in order to be able to do that.

Al-Badee` has manifested the wonderful things of what He has done and the extra-ordinary proofs of His wisdom. He is the Absolute One Who has no peer similar to Him in His qualities, wisdom, or anything related to Him; He, and only He, is the Absolute al-Badee` Who has created everything without following a prior model.

Since there is none like Him in His essence, characteristics, actions, or anything related to Him, that makes Him the Absolute Originator. If such a thing is known commonly, it cannot be called badee' at all; so, this Attribute does not fit anyone besides Allah. None was ever like Him nor ever will; therefore, His example never existed at all and never will, and whatever exists besides Him exists because of Him; He, and He alone, is the Originator since time immemorial and forever.

Anas ibn Malik is quoted saying that the Messenger of Allah once heard a man supplicating thus, "Lord! I plead to You by the fact that to You is all Praise due; there is no god but You; You are the One Who never stops giving, Who originated the heavens and the earth, the One to Whom all Glory and Honour belong! I plead to You to grant me a place in Your Paradise, and I seek refuge with You against the fire," whereupon the Prophet said, "He surely has pleaded to Allah by His Attribute which, if one pleads to Him by it, He grants the plea and gives what He is asked."

A believer's share of this Glorious Attribute is that if he repeats it quite often, Allah will cause the springs of wisdom to flow from his tongue; he will be wise in his intentions, for intention is the bedrock of action. A servant of Allah who remembers and repeats this Attribute quite often, being fully aware of its meanings, will be exposed to the beauty of its light. Allah, the Truth, Exalted and Blessed is He, will permit him to enter into the circle of invention; He will make him a master obeyed by others. One of the norms of conduct of whoever mentions this Attribute quite often is the avoiding of innovations in the creed and full adherence to the Sunnah.

96. "Al-Baqi"

Allah, Glory and Exaltation are His, has said, "... and Allah is better and more abiding" (Qura'n, 20:73).

"Al-Baqi" is one of Allah's Attributes the root word of which isbaqa': the opposite of extinction. It also means: obedience to Allah and awaiting His rewards, or the lingering status of goodness.

The reality of al-Baqi, Glory to Him, is in His ever-enduring existence; endurance is one of His characteristics. Al-Baqi, Glory to Him, always exists and Whose existence is necessitated by virtue of His own merits. He is ever-Present, Who remains existing forever, from the beginning of any beginning and for eternity. The Absolute al-Baqi is the One the duration of Whom never ends, and such a duration is described as abadi, perpetual, eternal, endless. The Absolute al-Qadeemis the One the time of Whose beginning, if there is such a thing, goes back to the very beginning of time, and such a duration is called azali, eternal. When you say that His existence depends on His own merits, this Attribute will then include both meanings.

What affects the determining of the "past" and the "present" are certain variables; both words describe time, and nothing measures time other than change. One Who is above change by virtue of motion is above being affected by time; therefore, neither "past" nor "future" can apply to Him. The Truth, Exalted is He, is before time, since He Himself created time, and nothing in Him changed, and He was before time, and He remains after His creation of time just as He has always been and will always be. Those who have claimed that duration is a characteristic added to the essence of al-Baqi are far from the truth, and still further from the truth than them are those who claim that time is an additional quality in as far as the Eternal One is concerned. There is no need to bother the reader with details about such confusion regarding existence, duration, and which qualities endure.

Allah's existence stands on its own merits and is self-necessitating, that is, it does not accept extinction in any way. The duration of anything which is self-sustaining during the past and will remain so in the future as well as it did in the past is called old, and its duration in the future is called existence.

The subject of enduring and duration attributed to Allah has been referred to in the text of the Holy Qura'n in more than one place. Examples are the following:

... and the sustenance of your Lord is better and more abiding. (20:131) And there will endure forever the person of your Lord, the Lord of glory and honour. (55:27) ... what is with Allah is better and more lasting for those who believe and rely on their Lord. (42:36)

... ever-abiding good deeds are with your Lord best in recompense and best in yielding fruit. (19:76)

The good fortune a servant of Allah may receive if he remembers this Attribute quite often is that the Almighty will reveal to him enduring facts and will make him observe the perishing trails, so he will flee eagerly to al-Baqi and decorate his conduct with the meanings its qualities and moral code suggest.

97. "Al-Warith"

Allah has said, ... Allah's is the heritage of the heavens and the earth, and Allah is aware of everything you do. (3:180)

Al-Warith, Glory to Him, remains after the extinction of all beings. He inherits everything after the extinction of everyone and everything. He is the Heir: on the Day of Judgment, it will be loudly called out, "To whom does the kingdom belong this Day? To Allah, the One, The Subduer (of all)" (Qura'n, 40:16).

The root word of the Attribute "al-Warith" is "waratha," inherited: He will inherit all beings after their extinction. He is the only One Who remains after those who used to think that they possessed wares and items, the things which He had given them, will be gone; their existence, as well as that of what He has given them, is dependent on Him, and on none else. He has said, "And most surely We bring to life, and We cause death, and We are the heirs" (Qura'n, 15:23).

What Allah's servants used to own will go back to Him; there is no partner with Him. Al-Warith is the One to Whom all possessions will go back after the death of their "owners." He will be the One Who will call on that Day, the Day of Judgment, as in 40:16, "To whom does the kingdom belong this Day?" and He will be the One Who will answer by saying, "To Allah, the One, The Subduer (of all)" (Qura'n, 40:16)." Most people mistakenly think that they have possessions which are their own, but the reality of the matter will be unfolded before their eyes on that Day. This call represents a fact which will then be revealed to everyone.

Reference to the subject of heritage as applied to the Almighty occurs in some Qura'nic verses such as the following:

And most surely We bring to life and cause death, and We are the heirs. (15:23) Surely We inherit the earth and all those on it and to Us shall they all be returned. (19:40) And We desired to bestow a favour upon those who were deemed weak in the land and make them the Imams and make them the heirs. (28:5) Lord! Do not leave me alone, and You are the best of inheritors. (21:89)

The Messenger of Allah used to supplicate saying, "Lord! I plead to You to grant me the enjoyment of my hearing and vision, and to make them my heirs."

98. "Al-Rasheed"

Allah subhanahu wa ta`ala has said, And when My servants ask you concerning Me, then surely I am very near: I answer the prayer of the suppliant when he calls on Me; therefore, they should answer My call and believe in Me so that they will be rightly guided. (2:186)

The Attribute "al-Rasheed" is derived from Rushd, its root word, which means: guidance, righteousness, and uprightness, the antithesis of straying and crookedness. Its derivation accepts two possibilities: one is al-Rasheed, which means the same asal-Rashid, the Wise One, so Wise is He that there is nothing among His deeds that can be regarded as wasteful or wrong. The other is that it may mean the same as al-Badee`, and Allah's irshad, that is, His leading His servants to the right path, is due to His hidaya, guidance. Al-Rasheed is the One Whose management of all affairs achieves its objectives without anyone else besides Him directing or assisting it, Who is none but Allah, Glory to Him. Al-Rasheed pleases whoever He wills by providing him with His guidance, making whoever He wills miserable by distancing him from His guidance. He is the One in Whose management there is no lapse, and in Whose assessment there is no fault.

Al-Rasheed is characterized by complete perfection, great wisdom, ultimate guidance. He is the One Whose management of all affairs reaches its ultimate goal and success. He guides His creatures and leads them to what is best for them. He guides them through His wisdom towards the attainment of their well-being in the life of this world and in the life to come. Al-Rasheedhas made those with whom He is pleased happy, Who guided His friends to Him; there is no negligence in His management of the affairs nor in His assessment, and He is known for His justice and favours.

Al-Rasheed is al-Murshid, the One Who inspires right guidance for those who obey Him, and He has led all beings to His guidance, the One Whose rope is strong, Whose command is wise. In Surat al-Kahaf, we read the following verse, "Lord! Grant us mercy from You, and provide for us a right course in our affairs" (Qura'n, 18:10), and, "... whomsoever He causes to err, you shall not find for him any friend to lead (him) rightly" (Qura'n, 18:17).

If a servant of Allah wishes to be on the right track, his guidance will be proportionate with his terse management in the attainment of his secular and religious objectives. One must deal with his Lord, al-Rasheed, in a way whereby he properly relies on his Lord to guide him. His Lord will then lead him to reform his own self first, to refer all his affairs to Him, and to seek refuge with Him whenever evil touches him and pray for His help whenever he is afflicted, just as Allah has told Moses to do: "And when he (Moses) turned his face towards Midyan, he said: Maybe my Lord will guide me to a course nearer to the right path than this" (Qura'n, 18:24). Thus ought a servant of Allah behave: when he wakes up, he should rely on his Lord, and whatever matter faces him, he should seek Allah's help in its regard then await what signal his heart will respond thereto. He will then help him do whatever he needs to do and will suffice him regarding all his affairs. If he does contrary to what Allah guides him, He will then reprimand him so that he would know that his Lord found him to be insolent, hence he abandons his self-reliance and forsakes following his own mind and trickery. A servant of Allah ought to quite often remember the Attribute "al-Rasheed" and cling to its meaning so that he may be led to the commendable conduct, and Allah will then grant him wisdom and bestow His blessings upon him.

99. "Al-Saboor"

The Praised and Glorified One has said, ... nor did they weaken, nor did they abase themselves, and Allah loves those who are patient. (3:146)

"Al-Saboor" is an Attribute of Allah linguistically derived from the noun sabr which means: withholding one's self from expressing its overwhelming grief. Al-Saboor is most patient, Whose patience is greater than anyone else's. The month of Raman is called the month of patience and perseverance: during its days, the believer withholds himself/herself from yielding to the desires.

Al-Saboor, Glory to Him, is the Clement One Who does not surprise those who disobey Him by suddenly inflicting His penalty on them; rather, He forgives and postpones His carrying out of such a penalty. Al-Saboor does not rush to do anything too early; rather, He manages the affairs according to a measure; He conducts them according to a well-defined plan of His; He does not delay them from reaching their destined courses out of laziness or laxation, nor does He advance their execution. Rather, He does everything exactly at its right time, in the best way, as it ought to be. All of this He does without facing hardship which may frustrate His will. Al-Saboor gives you and is true to you even when you are rude to Him. He comes to you forgiving even when you shun Him and revolt against Him.

Al-Saboor does not rush to penalize those who disobey Him or to chastise those who sin. He does not do anything except when it is most opportune due to His wisdom, honour, and sublimity. He is not harmed by those who commit sins. He takes the guilty by the forelocks. Al-Saboor commands and respites those to whom He issues His command; He observes and does not rush, nor does He do anything prematurely. He commands and His command is according to a certain measure. He cancels the penalty even after it becomes due. Al-Saboor inspires patience and perseverance for all His creatures. The meaning of the Attribute "al-Saboor" is very close to that of the other Attribute "al-aleem". The difference between the first and the latter is that with al-Saboor, nobody can feel safe against His penalty, as is the case with al-aleem.

In Surat Ali-`Imran, the Almighty says, "O you who believe! Be patient, excel in patience, and remain steadfast" (Qura'n, 3:200), that is, be patient while obeying Allah, make your hearts accustomed tolerating affliction in the cause of Allah, and train your innermost conscience to be eager for Allah. It also means: Be patient for the sake of Allah; persevere while seeking Allah's Pleasure; remain in Allah's camp. Patience regarding what Allah decrees is a trial, and patience for the sake of Allah is a hardship, while patience with Allah is loyalty [to Him]. The Messenger of Allah has said, "None is more patient regarding the pain of what he hears than Allah: they ascribe sons to Him even as He grants them good health and sustenance."

One of the manifestations of a believer's good conduct in deriving a moral code from the inspiration of the Attribute "al-Saboor" is that he keeps in mind its beautiful meanings, so he is patient under all circumstances. One who examines how Allah treats His servants, how He is patient in the face of their rudeness and disobedience, while He keeps giving them one respite after another, will learn how to treat people applying Allah's manners to the best of his ability. Whenever patience is repeated by a servant of Allah, it becomes a habit, and he will then be following its guiding light. Such is the status of those who persevere in the sight of Allah, Glory and Praise to Him, as explained in the text of the Holy Qura'n. We are told that the group of those who were patient will be advanced before others by the token of the verse saying, "Those who are patient, and the truthful, and the obedient, and those who spend (benevolently) and those who ask forgiveness in the morning..." (Qura'n, 3:17). Thus, such a group will have a higher status than that of other groups of His servants. The Praised One has said, "If there are twenty patient ones among you, they shall overcome two hundred, and if there are a hundred, they shall overcome a thousand of those who disbelieve" (Qura'n, 8:65). This is victory with regard to prowess and number granted by Allah whereby He blesses those from among His servants who persevere. "Lord! Pour down upon us patience, and make our steps firm, and assist us against the unbelieving people" (Qura'n, 2:250), "Lord! Pour upon us patience and cause us to die as Muslims" (Qura'n, 7:126).

The Beard in Islam

2012-10-11T03:39:00.000-07:00

Praise be to Allaah.

The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) indicates that it is obligatory to let the beard grow and that it is haraam to shave it or cut it. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and let the beard grow; be different from the mushrikeen.” (al-Bukhaari, al-Libaas, 5442; Muslim, al-Tahaarah, 382)

There are many ahaadeeth which say the same as this hadeeth, indicating that it is obligatory to leave the beard alone and let it grow and that it is haraam to shave it or cut it. Whoever claims that letting the beard grow is no more than a Sunnah for which a person may be rewarded and the one who does not do it will not be punished is going against the saheeh ahaadeeth. The report that says that the Prophet (peace and blessings of Allaah be upon him) used to trim the length and breadth of his beard is a false hadeeth. But it should be noted that Islam is the religion of beauty, as it was narrated in the hadeeth, “[A man said,] ‘What if a man likes his clothes and his shoes to look good?’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Allaah is Beautiful and loves beauty.’” (Narrated by Muslim, al-Eemaan, 131). The Prophet (peace and blessings of Allaah be upon him) commanded [one of his companions] to change grey hair, when he said, “Change this grey hair, but avoid black.” (Narrated by Muslim, Kitaab al-Libaas wa’l-Zeenah, 2102). The Prophet (peace and blessings of Allaah be upon him) recommended combing hair, and said, “Whoever has hair, let him take care of it.” (Abu Dawood, Kitaab al-Tarajjul, 3632. Al-Albaani said in Saheeh Sunan Abi Dawood: it is hasan saheeh. Hadeeth no. 3509). Al-Haafiz Ibn Hajar said: “Ibn Battaal said: combing means tidying the hair of the head and beard, and oiling it.” This is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) said, “Whoever turns away from my Sunnah has nothing to do with me.” (Narrated by al-Bukhaari, al-Nikaah, 4675)

It should be noted that the beauty referred to is shar’i or Islamic beauty (beauty as prescribed in Islam), and not the so-called beauty which appeals to sick minds which are enamoured of kaafir fashions and the appearance of corrupt people such as male and female actors and singers, or fashion models. Hence when some people were misled by those immoral western women who pluck or shave or draw their eyebrows, or make their nails long (like wild beasts), or have tattoos, and thought that this is beauty, many Muslim women imitated them in these things, even though they are forbidden by sharee’ah. The point is not what is fashionable in the east or the west, the point is the sharee’ah which advocates wearing perfume (for men), keeping clean, dressing nicely, combing the hair, changing grey hair, and other kinds of beautification which are prescribed in Islam. And Allaah is the Source of strength.

The Rawatib Prayer

2012-10-08T17:24:00.004-07:00

Sunnah Rawatib prayers can be categorized into 2; which is muakkad (strongly recommended, i.e. Rasulullah SAW performed the prayer so often) and ghair muakkad (not strongly recommended as in muakkad, i.e. Rasulullah SAW do perform the prayer but sometime, he did not).

Muakkad prayer: The strongest opinion is consists of 10 raka’at. This include;

2 raka’at before Subuh (Fajr prayer)
2 raka’at before Zuhr (Noon prayer)
2 raka’at after Zuhr
2 raka’at after Maghrib (dawn prayer)
2 raka’at after Isya’ (Night prayer)

So that’s all make 10 raka’at. Other than listed, are called Mustahabbah (which mean optional; do at your will and rewarded). Next, I would like to explain overall sunnah rawatib prayer that performed by our Prophet Salallahu 'Alaihi wassalam both muakkad and ghair muakkad.

1. Sunnah Fajr: This prayer is perform before the compulsory Subuh prayer. This prayer is the strongest recommended to every Muslim should not miss, because Rasulullah SAW continuously perform Sunnah Fajr throughout his life. [Remember: In Ibadah, we should follow the guidance from Allah and the Sunnah; because Allah is the one who hear our dua'; He is the one who accept our Ibadah; and we must do as His commanded upon us, not fabricating our own Ibadah.] From Ummul mukminin, Aishah radiallahuanha reported that, from Rasulullah SAW he said, {"Those two raka'at (sunnah fajr) is the more I love than that in the world and all that bear in it".} [Note: Please recheck the translation, I try my best to translate accurately] Hadith Riwayah Ahmad and Muslim.

2. Sunnah Zuhr: Four raka'at before the Zuhr prayer and four raka'at after. This is according to hadith from Ummu Habibah Radiallahuanha; reported that Rasulullah SAW said, {"Whoever that perform 4 raka'at prayer before Zuhr, and another 4 raka'at after; Allah will forbid those (who perform the prayer) from the hellfire"} Hadith Riwayah the five Imams. But as I mention earlier, the muakkad prayer is 2 raka'at before and another 2 after Zuhr. It means, this one is mustahhab (optional) but recommended to do 2 raka'at -Wallahu'alam. This fact can be referred to one of the hadith from Abdullah bin Umar Radiallahuanhuma, he said, "{I memorized from Nabi Salallahu 'Alayhi Wa salam the ten raka'at; two before Zuhr, two after it, 2 after Maghrib, 2 after Isya' and 2 before Subuh" }Hadith Riwayah Al-Bukhari and Ahmad. [Status: Sanad jayyid]. But Hanafiyyah school regarded 4 raka'at before the Zuhr prayer is Muakkad (Strongly recommended). It is up to you which one to choose. As long as we implement sunnah of our beloved Prophet SAW!

3. Sunnah Ashar: This prayer is ghair muakkad. (Can perform at will; and Rasulullah sometime did not perform) This is based from a hadith from Ibnu Umar, he said that Rasulullah SAW said, {"Allah will give blessings for those who perform 4 raka'at prayer before Ashar."} Hadith Riwayah Ahmad, Abu Dawood. [Status: Regarded as Hassan by At-tirmidzi]

4. Sunnah Maghrib: 2 raka'at after Maghrib are muakkad. One of the hadith from Abdullah bin Mughafal al-Muzani Radiallahu anhu, he said, Rasulullah SAW said, {"Do pray before Maghrib 2 raka'at, and 2 raka'at after maghrib for whoever willing to do so. Rasulullah mentioned that so that people would not misunderstand that it is sunnah muakkad"} Hadith Riwayah Asy-Syaikhani, Abu Dawood, and the lafzh (context) is from Abu Dawood.

5. Sunnah Isya': There is no objection among the School of thoughts that sunnah Isya' is muakkad; the 2 raka'at after Isya', but the number of raka'at that is not muakkad is still under debate. I simplify the opinions as listed:

Hanafiyah: Mustahhab 4 raka'at before and after Isya'. Hanabilah also agreed with this except 2 raka'at after Isya' instead.
Syafi'iyyah: Mustahhab 2 raka'at before and after Isya'.
Malikiyyah: They regarded exclusively the sunnah fajr as raghibah (recommended), others are mandub (optional).

SUNNAT PRAYES BEFORE FAJR
Usalli sunnatal subhi raka'ataini lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat fajr/subuh for Allah ta'ala.

SUNNAT PRAYES BEFORE ZUHR
Usalli sunnatal zuhri raka'ataini qabliyatan lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat before zuhr for Allah ta'ala.

SUNNAT PRAYES OF AFTER ZUHR
Usalli sunnatal zuhri raka'ataini baqdiatan lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat after zuhr for Allah ta'ala.

SUNNAT PRAYES OF BEFORE ASAR
Usalli sunnatal asri raka'ataini lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat before asar for Allah ta'ala.

SUNNAT PRAYES OF AFTER MAGHRIB
Usalli sunnatal maghribi raka'ataini lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat after maghrib for Allah ta'ala.

SUNNAT PRAYES OF BEFORE ISYA'
Usalli sunnatal isya'i raka'ataini qabliyatan lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat before isya' for Allah ta'ala.

SUNNAT PRAYES OF AFTER ISYA'
Usalli sunnatal isya'i raka'ataini baqdiatan lillahi ta'ala.
Meaning:
I pray 2 rakaat sunnat after isya' for Allah ta'ala.

Rings and chains for men

2012-10-07T22:22:00.006-07:00

With regard to men wearing rings of silver: this is permissible and there is nothing wrong with it.

Anas (may Allaah be pleased with him) said: “When the Prophet (peace and blessings of Allaah be upon him) wanted to send a letter to the Romans, he was told that they would not read any letter unless it had a seal on it, so he took a ring of silver. It is as if I can see it shining on his hand, and engraved on it were the words ‘Muhammad the Messenger of Allaah.’” (Narrated by al-Bukhaari, 5537; Muslim 2092).

A similar report was also narrated by Ibn ‘Umar (al-Bukhaari, 5528; Muslim, 2091).

Shaykh al-Islam (Ibn Taymiyah) was asked about men wearing silver, and he said:

As for rings of silver, this is permissible according to the consensus of the imaams, for it was reported that the Prophet (peace and blessings of Allaah be upon him) had a ring of silver and that his companions wore rings. This is unlike gold rings, which are forbidden according to the consensus of the four imaams. It was reported that the Prophet (peace and blessings of Allaah be upon him) forbade that. As for wearing silver, there is no general statement that it is forbidden, and no one has the right to say that it is forbidden if there is no shar’i evidence (daleel) to that effect. As the Sunnah permits wearing silver rings, this is evidence that wearing silver is permissible…”

(Majmoo’ al-Fataawaa, 25/63-65).

With regard to wearing chains, this is not permissible for men, because this is an imitation of women, and there is no report which says that it is permissible for men to wear chains made of silver.

Wearing adornments on the wrist and neck, and on the ears, is an imitation of women, as this is something that is only for women. So it is not permissible for men to wear bracelets, earrings, anklets, or chains.

Things that lead to zina

2012-10-03T17:56:00.000-07:00

Praise be to Allaah.

Zina (adultery, fornication) does not refer only to penetration, rather there is the zina of the hand, which is touching that which is forbidden, and the zina of the eyes, which is looking at that which is forbidden, even though zina that is committed with the private parts, is the zina which is punishable with the hadd punishment.

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.”

Narrated by al-Bukhaari, 5889; Muslim, 2657.

It is not permissible for the Muslim to long for the things that lead to zina, such as kissing, being alone, touching and looking, for all these things are haraam and lead to the greater evil which is zina.

Allaah says (interpretation of the meaning):

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”

[al-Isra’ 17:32]

Looking at that which is forbidden is one of the arrows of the Shaytaan, which leads a person to doom, even if he did not do it intentionally at first. Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”

[al-Noor 24:30-31]

Think about how Allaah connects the issue of lowering the gaze with the issue of protecting the private parts (guarding one’s chastity) in these verses, and how lowering the gaze is mentioned first, before protecting the private parts, because the eye influences the heart.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

In these two verses, Allaah commands the believing men and women to lower their gaze and guard their chastity, which is because of the serious nature of zina and what it leads to of great corruption among the Muslims. Letting one's gaze wander freely is one of the causes of sickness in the heart and the occurrence of immoral actions, whereas lowering the gaze is one of the means of keeping oneself safe from that. Hence Allaah says (interpretation of the meaning):

[al-Noor 24:30]

Lowering one’s gaze and guarding one’s chastity is purer for the believer in this world and in the Hereafter, whereas letting one’s gaze wander freely and not guarding one's chastity are among the greatest causes of doom and punishment in this world and in the Hereafter. We ask Allaah to keep us safe and sound.

Allaah tells us that He is All-Aware of what people do, and that nothing is hidden from Him. This is a warning to the believer against doing that which Allaah has forbidden and turning away from that which Allaah has prescribed for him, and it is a reminder to him that Allaah sees him and knows all that he does, whether it is good or otherwise. As Allaah says (interpretation of the meaning):

“Allaah knows the fraud of the eyes, and all that the breasts conceal”

[Ghaafir 40:19]

End quote. From al-Tabarruj wa Khataruhu.

The Muslim has to fear his Lord in secret and in public, and keep away from that which Allaah has forbidden of being alone with a member of the opposite sex, looking, shaking hands, kissing and other haraam actions which lead to the immoral action of zina.

The sinner should not be deceived into thinking that he will not commit zina and that he will stop at these haraam actions and not go that far, for the Shaytaan will never leave him alone. There is no hadd punishment for these haraam actions, such as kissing etc., because the hadd punishment is only for intercourse (zina), but the judge may punish him with a ta’zeer punishment to deter him and others like him from committing these sins.

Ibn al-Qayyim said:

Ta’zeer punishments may be prescribed for every sin for which there is no hadd punishment or specific expiation (kafaarah), for sins are of three kinds: those for which there is a hadd punishment but no kafaarah is required; those for which kafaarah is required but there is no hadd punishment; and those for which there is neither a hadd punishment nor kafaarah. The first type includes such crimes as stealing, drinking alcohol, zina and slander. The second includes having intercourse during the day in Ramadaan, or when in ihraam. The third type includes having intercourse with a slave woman who is owned jointly with someone else, kissing a non-mahram woman and being alone with her, entering the public baths without a waist wrapper, eating dead meat, blood and pork, and so on.

I’laam al-Muwaqqa’een, 2/77

The person who has committed any of these actions has to repent to Allaah, for whoever repents Allaah will accept his repentance, and the one who repents is like one who did not sin.

One of the greatest means of expiation for such sins is offering the five daily prayers regularly and on time. The Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, and from one Jumu’ah to the next, and from one Ramadaan to the next, expiates for the sins that come in between, so long as you avoid major sins.” Narrated by Muslim, 1/209

And Allaah knows best.

Dua And Dhikr After Salat

2012-10-03T17:39:00.003-07:00

Recite: Astaghfirullah 3 times.

Then recite:

Allahumma entas salamu we minkes selam tabarakte ya zel djalali wel ikram.

Then read this:

Subhanallahi wel hamdulillahi we le ilehe ill allahu wallahu ekber,wela hawle wela kuwwete illa billahil aleyyil azim.

Then read Ayatul Kursi.

Then say 33 x Subhanallah, 33 x Alhamdulilah 33 x Allahu Ekber.

Then recite :

Allahu Ekber, La ileha illallahu wahdehu laa sherikah leh , lehul mulku we lehul hamdu we huwa ala kulli shay'in qadir.

Then say :

Subhane rabbiyal aliyyil alal wahhaab,

Then raise hands with your palms upwards and start your supplication.

You can read any duaa from quran or ahadeeth or formulate your own duaa in your own language.

Shaking hands with a non-maham woman

2012-10-03T01:09:00.002-07:00

Praise be to Allaah.

Firstly:

It is not permissible for a man who believes in Allaah and His Messenger to put his hand in the hand of a women who is not permissible for him or who is not one of his mahrams. Whoever does that has wronged himself (i.e., sinned).

It was narrated that Ma’qil ibn Yassaar said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him.”

Narrated by al-Tabaraani in al-Kabeer, 486. Shaykh al-Albaani said in Saheeh al-Jaami’, 5045, that this hadeeth is saheeh.

This hadeeth alone is sufficient to deter and to instill the obedience required of us by Allaah, because it implies that touching women may lead to temptation and immorality.

It was narrated that ‘Aa’ishah the wife of the Prophet (peace and blessings of Allaah be upon him) said: “When the believing women migrated to the Messenger of Allaah (peace and blessings of Allaah be upon him), they would be tested in accordance with the words of Allaah (interpretation of the meaning):

‘O Prophet! When believing women come to you to give you the Bay‘ah (pledge), that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse’

[al-Mumtahanah 60:12]

‘Aa’ishah said: Whoever among the believing women agreed to that had passed the test, and when the women agreed to that, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to them: “Go, for you have given your oath of allegiance.’ No, by Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman, rather they would give their oath of allegiance with words only.” And ‘Aa’ishah said: “By Allaah, the Messenger of Allaah (peace and blessings of Allaah be upon him) only took the oath of allegiance from the women in the manner prescribed by Allaah, and the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.’”

(narrated by Muslim, 1866)

It was narrated from ‘Urwah that ‘Aa’ishah told him about the women’s oath of allegiance: “The Messenger of Allaah (peace and blessings of Allaah be upon him) never touched any woman with his hand. He would explain to the woman what the oath of allegiance implied, and when she accepted, he would say ‘Go, for you have given your oath of allegiance.’”

Narrated by Muslim, 1866

This infallible one, the best of mankind, the leader of the sons of Adam on the Day of Resurrection, did not touch women. This is despite the fact that the oath of allegiance was originally given by hand. So how about men other than the Prophet (peace and blessings of Allaah be upon him)?

It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “I do not shake hands with women.”

Narrated by al-Nasaa’i (4181) and Ibn Maajah, 2874; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2513.

Secondly:

It is not permissible to shake hands even with a barrier in between, such as shaking hands from beneath a garment and the like. The hadeeth that was narrated allowing that is da’eef (weak).

It was narrated from Ma’qal ibn Yassaar that the Prophet (peace and blessings of Allaah be upon him) used to shake hands with women from beneath a garment.”

Narrated by al-Tabaraani in al-Awsat, 2855.

Al-Haythami said:

This was narrated by al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes ‘Ataab ibn Harb, who is da’eef (weak).

Majma’ al-Zawaa’id, 6/39.

Wali al-Deen al-‘Iraaqi said:

The words of ‘Aa’ishah, “He used to accept the women’s oath of allegiance by words only” mean that he did so without taking their hands or shaking hands with them. This indicates that the bay’ah of men was accepted by taking their hands and shaking hands with them, as well as by words, and this is how it was. What ‘Aa’ishah mentioned was the custom.

Some of the mufassireen mentioned that the Prophet (peace and blessings of Allaah be upon him) called for a vessel of water and dipped his hand in it, then the women dipped their hands in it. And some of them said that he did not shake hands with them from behind a barrier and had a Qatari cloak over his hand. And it was said that ‘Umar (may Allaah be pleased with him) shook hands with them on his behalf. None of these reports are sound, especially the last one, How could ‘Umar (may Allaah be pleased with him) have done something that the Prophet (peace and blessings of Allaah be upon him), who was ma’soom (infallible), would not do?

Tarh al-Tathreeb, 7/45

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

The most correct view is that this (i.e., shaking hands with women from behind a barrier) is not allowed at all, because of the general meaning of the hadeeth, according to which the Prophet (peace and blessings of Allaah be upon him) said, “I do not shake hands with women;” and so as to ward off the means that may lead to evil.

(Adapted from Hashiyat Majmoo’at Rasaa’il fi’l-Hijaab wa’l-Sufoor, p. 69)

The same ruling applies to shaking hands with old women; this is also haraam because of the general meaning of the texts on this issue. The reports that say it is permissible are da’eef (weak).

Al-Zayla’i said:

“As for the report that ‘Abu Bakr used to shake hands with old women, it is also ghareeb.”

(Nasab al-Raayah, 4/240)

Ibn Hajar said:

I cannot find this hadeeth.

(al-Diraayah fi Takhreej Ahaadeeth al-Hidaayah, 2/225)

Fourthly:

With regard to the views of the four imams, they are as follows:

1 – The Hanafi madhhab:

Ibn Nujaym said:

It is not permissible for a man to touch a woman’s face or hands even if there is no risk of desire because it is haraam in principle and there is no necessity that would allow it.

Al-Bahr al-Raa’iq, 8/219

2 – The Maaliki madhhab:

Muhammad ibn Ahmad (‘Ulaysh) said:

It is not permissible for a man to touch the face or hand of a non-mahram woman, and it is not permissible for him to put his hand on hers without a barrier. ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) never accepted a woman’s oath of allegiance by shaking hands with her; rather he (peace and blessings of Allaah be upon him) used to accept their oath of allegiance by words only.” According to another report, “His hand never touched the hand of a woman, rather he would accept their oath of allegiance by words only.”

(Manh al-Jaleel Sharh Mukhtasar Khaleel, 1/223)

3 – The Shaafa’i madhhab:

Al-Nawawi said:

It is not permissible to touch a woman in any way.

Al-Majmoo’, 4/515.

Wali al-Deen al-‘Iraaqi said:

This indicates that the hand of the Prophet (peace and blessings of Allaah be upon him) did not touch the hand of any woman apart from his wives and concubines, whether in the case of accepting the oath of allegiance or in other cases. If he did not do that despite the fact that he was infallible and beyond suspicion, then it is even more essential that others heed this prohibition. It appears from the texts that he refrained from doing that because it was haraam for him to do so. The fuqaha’ among our companions and others said that it is haraam to touch a non-mahram woman even if that is not touching parts of her body that are not ‘awrah, such as her face. But they differed with regard to looking when there is no desire and no fear of fitnah. The prohibition on touching is stronger than the prohibition on looking, and it is haraam when there is no necessity that would allow it. If it is the case of necessity, e.g. medical treatment, removing a tooth or treating the eyes, etc., if there is no woman who can do that, then it is permissible for a non-mahram to do that because it is the case of necessity.

Tarh al-Tathreeb, 7/45, 46

4 – The Hanbali madhhab

Ibn Muflih said:

Abu ‘Abd-Allaah – i.e., Imam Ahmad – was asked about a man who shakes hands with a woman. He said, No, and was emphatic that it is haraam. I said, Should he shake hands with her from beneath his garment? He said, No.

Shaykh Taqiy al-Deen also favoured the view that it is prohibited, and gave the reason that touching is more serious than looking.

AlAdaab al-Shar’iyyah, 2/257

And Allaah knows best.

Keeping Pet In Islam

2012-10-03T00:43:00.000-07:00

Praise be to Allaah.

There is nothing wrong with keeping animals for which there is no Islamic prohibition on keeping them (such as dogs and pigs). There are reports in the Sunnah which indicate that some of the Sahaabah kept permissible animals for farming purposes or for fun and for pleasure.

It was narrated from Anas (may Allaah be pleased with him) that he had a young brother who had a nughar (a small bird or nightingale). The bird died, and the Prophet (peace and blessings of Allaah be upon him) saw him looking sad and grieved, so he joked with him, and said to him words which implied approval of his keeping this bird. The Prophet (peace and blessings of Allaah be upon him) said to him, “O Abu Umayr, what happened to the nughayr?”

And the Prophet (peace and blessings of Allaah be upon him) told us that a woman entered Hell because of a cat “which she did not feed, neither did she let it eat from the vermin of the earth.” From this it may be understood that if she had fed it, she would have been saved from that threat.

And it was said that Abu Hurayrah was so called because of a cat (hirr, dim. hurayrah) which used to accompany him.

So keeping permissible animals, so long as you do not neglect them, is something which is permitted and it may even be one of the means of earning reward, as the Prophet (peace and blessings of Allaah be upon him) said, “In every living being there is reward.” But if you keep animals and neglect and abuse them, it may be one of the means that lead to sin and the threat of Hell, as in the hadeeth about the woman who neglected her cat until it died.

We would also like to point out that Islam preceded both western and eastern organizations in proclaiming the rights of women, animals, workers, employers and so on. Indeed, the greatest rights which it proclaimed are the rights of Allaah over His creation and the rights of people over Allaah.

We would also point out that care and concern for human beings should take precedence over the care of animals, and that the reward for that is greater. [The Prophet (peace and blessings of Allaah be upon him) said:] “Ward off the Fire even with half a date [i.e., by giving half a date in charity]” and “I and the one who sponsors an orphan will be like these two in Paradise” – and he gestured with his index finger and the one next to it. And there are other similar ahaadeeth from the Prophet (peace and blessings of Allaah be upon him).

On this basis, there is nothing wrong with your keeping fish as you mentioned in your question, so long as you take care of feeding them and avoiding anything that could cause their death. And Allaah knows best.

With regard to the creation of dogs, Allaah created them as He created all other animals; it is not permissible to claim that dogs were created from any specific substance without having evidence for that. Allaah says (interpretation of the meaning):

“and we testify not except according to what we know”[Yoosuf 12:81]

With regard to Iblees, Allaah commanded him to prostrate to Adam and he refused and was arrogant, then what he did was to tempt Adam to eat from the tree from which he had been forbidden to eat. There was no kind of dirt, and Allaah knows best. I do not know anything of the argument which you mentioned.

One aspect of the Qur’aanic guidance is that it mentioned the knowledge which the Muslim needs in this world and in the Hereafter; with regard to knowledge for which there is no need, the Qur’aan does not mention it, so as to teach the Muslims to focus on beneficial knowledge and to ignore everything else. For example, the Qur’aanic text does not mention the colour of the dog which belonged to the People of the Cave, or the kind of wood from which the ship (ark) of Nooh was built, and other matters which are irrelevant and produce no beneficial knowledge or belief. Perhaps speaking of the substance from which dogs were created comes under the same heading. And Allaah knows best.

Prohibition on keeping dogs except those exempted by sharee’ah

Praise be to Allaah.

Firstly:

It is not permissible for a Muslim to keep a dog, unless he needs this dog for hunting, guarding livestock or guarding crops.

Al-Bukhaari (2145) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, a qiraat from his good deeds will be deducted every day, except a dog for farming or herding livestock.”

Muslim (2978) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qiraats will be deducted from his reward each day.”

Muslim (2943) narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding livestock or a dog for hunting, a qiraat will be deducted from his good deeds each day.” ‘Abd-Allaah said: Abu Hurayrah said: Or a dog for farming.

Ibn ‘Abd al-Barr said: This hadeeth shows that it is permissible to keep a dog for hunting and herding livestock, and also for farming.

Ibn Maajah (3640) narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

These ahaadeeth indicate that it is haraam to keep a dog, except for those which were exempted by the Messenger (peace and blessings of Allaah be upon him).

The scholars differed as to how to reconcile between the reports which speak of one qiraat being deducted and those which speak of two qiraats being deducted.

It was said that two qiraats will be deducted if the dog is more harmful and one qiraat will be deducted if it is less so.

And it was said that that at first the Prophet (peace and blessings of Allaah be upon him) said that one qiraat would be deducted, then the punishment was increased after that, so he said that two qiraats would be deducted in order to put people off from keeping dogs even more.

The qiraat is an amount that is known to Allaah, may He be exalted, and what is meant is that some of the reward for a person’s good deeds will be deducted.

See Sharh Muslim by al-Nawawi, 10/342; Fath al-Baari, 5/9

Shaykh Ibn ‘Uthaymeen said in Sharh Riyaadh al-Saaliheen, 4/241:

With regard to keeping dogs, this is haraam and is in fact a major sin, because the one who keeps a dog, except those for which an exception has been made, will have two qiraats deducted from his reward every day.

It is by the wisdom of Allaah that like calls to like and evil calls to evil. It is said that the kaafirs, Jews, Christians and communists in the east and the west all keep dogs, Allaah forbid. Each one takes his dog with him and cleans it every day with soap and other cleansing agents. But even if he were to clean it with the water of all the seas in the world and all the soap in the world, it would never become pure! Because its impurity is inherent, and inherent impurity cannot be cleansed except by destroying it and erasing it altogether.

But this is by the wisdom of Allaah, and the wisdom of Allaah is that like calls to like and evil calls to Shaytaan because this kufr of theirs is by the inspiration of the Shaytaan and the command of the Shaytaan, for the Shaytaan enjoins evil, immorality, kufr and misguidance. So they are slaves to the Shaytaan and to their whims and desires, and they are also evil and love vile things. We ask Allaah to guide us and them.

Secondly:

Is it permissible to keep dogs to guard houses?

Answer:

The Prophet (peace and blessings of Allaah be upon him) made only three exceptions to the prohibition on keeping dogs: hunting, guarding livestock and guarding crops.

Some scholars are of the view that it is not permissible to keep a dog for any reason other than these three. Others are of the view that it is permissible to draw analogies between these three and similar or more likely cases, such as guarding houses, because if it is permissible to keep dogs to guard livestock and crops, it is more appropriate that it should be permissible to keep dogs to guard houses.

Al-Nawawi said in Sharh Muslim (10/340):

Is it permissible to keep a dog to guard houses, alleys and the like? There are two points of view. The first is that it is not permissible, because of the apparent meaning of the ahaadeeth, which clearly state that keeping dogs is forbidden except for farming, hunting and herding. The more correct view is that it is permissible, by analogy with those three cases, knowing that the reason that is understood from the ahaadeeth is necessity.

The view that was classed as saheeh by al-Nawawi (may Allaah have mercy on him), that keeping a dog to guard the house is permissible, was also classed as saheeh by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) in Sharh Saheeh Muslim. He said:

The correct view is that it is permissible to keep a dog to guard the house, because if it is permissible to keep a dog in order to benefit from it, as in the case of hunting, it is more appropriate that one be allowed to keep a dog in order to ward off harm and protect oneself.

Short Surahs of the Holy Quran

2012-08-26T22:27:00.002-07:00

SURAT AL ASRI

1) WAL 'ASHRI
2) INNAL INgSA_NA LAFI KHUSRIN
3) IL-LAL-LADZI_NA AMANU_ WA'AMILU_SH-SHO_LI'HA_TI WATAWA_ SHOWBIL 'HAQQI WATAWA_ SHOWBISH-SHOBR

SURAT AT TAKATSUR

1) AL HA KUMUT TAKA_TSUR
2) 'HATTA_ SURTUMUL MAQO_BIR
3) KALLA_ SAUFA TA’LAMU_N
4) TSUM-MAKAL-LA_ SAUFA TA’LAMU_N
5) KALLA_LAU TA’LAMU_NA ILMAL YAQI_N
6) LA TARO WUNNAL JA'HI_M
7) TSUMMA LATARO WUNNAHA_ ‘AINAL YAQI_N
8) TSUMMA LATUS ALUNNA YAUMA IDZIN ‘ANIN NA'I_M

SURAT AL ZALZALAH

1) IDZA_ ZULZILATIL ARDHU ZILZALAHA_
2) WA'AKHROJATIL ARDHU ATS-QO_ LAHA_
3) WAQO_LA INgSA_NU MA_ LAHA_
4) YAUMA'IDZINg TU'HADDITSU AKHBA_ROHA_
5) BI'ANNA ROBBAKA AU'HA_ LAHA_
6) YAUMA'IDZInYASHDURUNNA_SU'ASYTA_TALLIYUROU_ A'MA_LAHUM
7) FAMAnYA'MAL MITSQO_LA DZARROTIN KHOIROYYAROH
8) WAMAnYA'MAL MITSQO_LA DZARROTINgSYARROYYAROH

SURAT AL INSYIROH

1) ALAM NASY-RO'H LAKASHOD-ROK
2) WAWADHO'NA_ ANgKAWIZ-ROK
3) AL-LADZI_ ANgQODHO dZHOH-ROK
4) WAROFA'NA_ LAKADZIK-ROK
5) FA'INNAMA'AL'USRI YUSRO_
6) INNAMA'AL'USRI YUSRO_
7) FA'IDZA_ FAROGHTA FA_N-SHOB
8) WA'ILA_ ROBBIKA FAR-GHOB

SURAT AL QODAR

1) INNA_ ANgZALNA_HUFI_LAILATIL QODR
2) WAMA_ AD-RO_KAMA_LAILATUL QODR
3) LAILATUL QODRI KHOYRUMMIN ALFISYAHRI
4) TANAZ-ZALUL MALA_'IKATU WAR-RU'HUFI_HA_ BI'IDZ-NIROBBIHIM-MINg KULLI AMRI
5) SALA_MUN HIYA 'HATTA_ MATH-LA'ILFAJR

SURAT AL FIL

1) ALAM TARO KAIFAFA’ALA ROBBUKA BI’ASH 'HA_BIL FI_L
2) ALAM YAJ’AL KAIDAHUM FI_ TADH’LI_L
3) WA'ARSALA ‘ALAIHIM THOIRON ABA_BI_L
4) TARMI_HIM BI'HIJA_ROTIM-MINg SIJJI_L
5) FAJA’ALAHUM KA’AS FIM-MA’KU_L

SURAT AL QUROISY

1) LI ILA FI QURAISY(IN)
2) ILA FIHIM RI'HLATASY-SYITA_ I WASH-SHOIF
3) FAL YA’BUDU_ ROBBAHADZAL BAIT
4) ALLADZI_ ATH’AMAHUM MINgJU’IW-WA 'A_MANAHUM-MIN KHOUF

Prophet Muhammad’s Last Tears

2012-05-30T19:27:00.001-07:00

Below is a passage about the last moment of the life of our beloved Prophet, Muhammad pbuh. It is very heart-touching and shows how merciful he was and how deep his love for his people.

Hope we can find wisdom in it.

***

Suddenly there was a person who said salaam. “May I come in?” he asked. But Fatimah did not allow him to enter the room. “I’m sorry, my father is ill,” said Fatimah, and turned back and closed the door.

She went back to Prophet Muhammad sallalahu alaihi wasalam and he opened his eyes and asked, “Who was he, my daughter?”

“I dont know my father. It’s the first time I’m seeing him,” Fatimah said gently.

“Know one thing…! He is the one who erases the temporary pleasure; he is who separates the companionship in the world. He is the Angel of Death,” said Rasulullah sallalahu alaihi wasalam.

Fatimah bore the bomb of her cry.

The death angel came towards Him, but Rasulullah sallalahu alaihi wasalam asked why Jibrail did not come along with him.

Then Rasulullah sallalahu alaihi wasalam looked at his daughter with a trembled look, as if he wanted to reminisce about every part of his daugther’s face.

Then, Jibrail was called. Jibrail was ready int he sky to welcome the soul of Rasulullah and the leader of the Earth.

“O Jibrail, explain to me about my rights in front of Allah? (subhana watalah), Rasulullah sallalahu alaihi wasalam asked with a very weak voice.

“The doors of the sky have opened; the angels are waiting for your soul. All Jannats are open widely waiting for you” Jibrail said.

But, in fact, all that did not make Rasulullah sallalahu alaihi wasalam relieved.

His eyes were still full of worry.

“You are not happy to hear this news?” asked Jibrail.

“Tell me about the destiny of My People in the future?” said Rasulullah sallalahu alaihi wasalam

“Don’t worry, O’ Rasulullah. I heard Allah (subhana watala) told me: “I make Jannat haram for everyone, except the people of Muhammad,” Jibrail said.

The time for Malaekat Izrail to do his work became closer and closer.

Slowly, Rasulullah’s sallalahu alaihi wasalam soul was pulled.

It seems that the body of Rasulullah sallalahu alaihi wasalam was full of sweat; the nerves of his neck became tight.

“Jibrail, how painful this is!” Rasulullah sallalahu alaihi wasalam slowly uttered with a groan.

Fatimah closed her eyes, Ali sat beside her bow deeply and Jibrail turned his face back.

“Am I repugnant to you that you turn your face back O Jibrail?” Rasulullah sallalahu alaihi wasalam asked.

“Who is the one who could see Habibullah in His sakartul maut,” Jibrail said.

“Not for a while,” then Rasulullah sallalahu alaihi wasalam uttered a groan because of unbearable pain.

“O Allah (subhana watala) how great is this sakartul maut. Give me all these pains, but DON’T to MY PEOPLE.”

The body of Rasulullah sallalahu alaihi wasalam became cold, his feet and chest did not move anymore.

With tears in eyes, His lips vibrated as if he wanted to say something.

Ali took his ear close to Rasulullah sallalahu alaihi wasalam, “Uushiikumbis salahti, wa maa malakat aimanuku” “Take care of the salat and take care of the weak people among you.”

Outside the room, there were cries, each one shouting, Sahaba holding each other. Fatimah closed her face with her hands.

Again, Ali took his ear close to Rasulullah’s sallalahu alaihi wasalam and with this mouth which became bluish, and tears in his eyes, he uttered: “Ummatii Ummatii, Ummatii” “ My People, My People, My People“

Beautiful Advice from Muhammad Ali on Hijab

2012-05-30T19:21:00.000-07:00

Who has not known this man? Muhammad Ali, the legend on the boxing ring? While many know him as a world-class boxer, one of his daughter, Hana Ali, remember him as ‘Daddy’ with inspiring deeds and thoughts.

One of the many wisdom experienced by Hana Ali through her ‘Daddy’ was about hijab and the virtue of women wearing it. An excerpt from the book: More than a Hero: Muhammad Ali’s Life Lessons Presented Through His Daughter’s Eyes by Hana Ali, as I found on Barnes & Noble website, shows his deep understanding about hijab.

When I was a young girl, no more than nine or ten years old, I remember the first time I saw my father after he and my mother separated. Beforehand I was so excited that I could hardly wait to get where he and Lonnie, his current wife, were staying at the Disneyland Hotel, in Anaheim, California.
If memory serves me correctly, I was wearing a little white tank top and a short black skirt. I had been raised Orthodox Muslim, so I had never before worn such revealing clothing while in my father’s presence. When we finally arrived, the chauffeur escorted my younger sister, Laila, and me up to my father’s suite. As usual, he was hiding behind the door waiting to scare us. We exchanged as many hugs and kisses as we could possibly give in one day. My father took a good look at us. Then, he sat me down on his lap and said something that I will never forget. He looked me straight in the eyes and said, “Hana, everything that God made valuable in the world is covered and hard to get to. Where do you find diamonds? Deep down in the ground, covered and protected. Where do you find pearls? Deep down at the bottom of the ocean, covered up and protected in a beautiful shell. Where do you find gold? Way down in the mine, covered over with layers and layers of rock. You’ve got to work hard to get to them.” He looked at me with serious eyes. “Your body is sacred. You’re far more precious than diamonds and pearls, and you should be covered too.”
This is just one of the many lessons that my father instilled and continues to instill in me and mysisters, then and now.
…
Hana Ali

That is a wisdom spoken by Muhammad Ali about the virtue of hijab and why a muslim woman should wear it.

“The whole world is a provision, and the best object of benefit of the world is the pious woman.” (Sahih Muslm)

Ringkasan 25 Nabi Dan Rasul

2012-05-30T19:00:00.001-07:00

‘Nabi’ adalah manusia yang diberikan wahyu oleh Allah SWT kepadanya dengan membawa syariat untuk diamalkan dan tidak diperintahkan untuk menyampaikannya. Manakala ‘Rasul’ adalah manusia yang diberikan wahyu kepadanya untuk diamalkan dan diperintahkan untuk menyampaikannya. Setiap rasul adalah nabi akan tetapi bukan semua nabi adalah rasul.

Firman Allah SWT :

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

“Wahai Nabi, Sesungguhnya Kami mengutusmu untuk jadi saksi, dan pembawa khabar gembira dan pemberi peringatan.” (QS. Al Ahzab : 45)

Manakala Junjungan besar kita, Muhamaad Sallallahu Alaihi Wasallam adalah nabi dan rasul terakhir umat manusia.

Firman Allah SWT :

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

“Muhammad itu sekali-kali bukanlah bapa dari seorang laki-laki di antara kamu, tetapi Dia adalah Rasulullah dan penutup nabi-nabi. dan adalah Allah Maha mengetahui segala sesuatu.” (QS. Al Ahzab : 40)

Sejak kecil kita seringkali mendengar dan diceritakan kisah 25 nabi dan rasul. Semua kisah 25 nabi itu secara umumnya sudah kita ketahui, namun kita tidak dimaklumkan bilakah mereka itu hidup, usia, tahun kejadian dan peristiwa serta keterangan di bumi negara manakah kisah mereka berlaku.

Firman Allah SWT :

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ

“Dan Sesungguhnya telah Kami utus beberapa orang Rasul sebelum kamu, di antara mereka ada yang Kami ceritakan kepadamu dan di antara mereka ada (pula) yang tidak Kami ceritakan kepadamu.” (QS. Ghafir : 78)

Jumlah nabi dan Rasul bukan hanya setakat 25 orang saja tapi lebih dari itu. iaitu ada 124,000 orang, sebagaimana disebutkan di dalam hadis berikut :

Dari Abi Zar al Ghifary r.a. berkata, “Bahawa Rasulullah Sallallahu Alaihi Wasallam bersabda ketika ditanya tentang jumlah para nabi, “(Jumlah para nabi itu) adalah seratus dua puluh empat ribu (124.000) nabi.” “Lalu berapa jumlah Rasul di antara mereka?” Baginda menjawab, “Tiga ratus tiga belas (313)” (HR At-Tarmizi r.a.)

Firman Allah SWT:

وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِي الْأَوَّلِينَ ﴿٦﴾

“Berapa banyaknya nabi-nabi yang telah Kami utus kepada umat-umat yang terdahulu.” (QS. Az Zukhruf : 6)

Bila Dan Di Mana Kehidupan Para Nabi?

Nama 25 orang itu hanyalah yang nama mereka disebutkan secara istimewa di dalam Al-Quranul Karim. Terdapat beberapa catatan, rajah dan analisa oleh para pengkaji sejarah tentang anggaran masa hidup para nabi, lokasi di mana mereka tinggal dan beberapa keterangan lain yang dicungkil berdasarkan keterangan, baik dari Al-Quranul Karim, As-Sunah An-Nabawiyah ataupun fakta-fakta sejarah.

Berikut adalah senarai para nabi dan biodata peribadi mereka masing-masing :

1. Nabi Adam

Dianggarkan Baginda hidup pada 5872-4942 SM di sekitar kawasan yang kini dikenali sebagai Sri Lanka. Konon disitulah Baginda pertama kali turun ke muka bumi. Lalu Baginda berjalan kaki ke wilayah yang kini disebut dengan Jazirah Arabia dan bertemu dengan isterinya, Hawwa di Padang Arafah. Mereka terus menetap di sekitar Kaabah yang memang telah dibina sebelumnya oleh para malaikat.

Nama nabi Adam disebutkan sebanyak 25 kali dalam Al-Quran Al-Karim. Diriwayatkan bahawa Baginda mempunyai 40 anak dan Baginda telah wafat di Jazirah Arabia.

2. Nabi Idris

Nabi Idris bin Yarid bin Mahlail dari keturunan Nabi Syits bin Adam. Dianggarkan Baginda hidup sekitar tahun 4533-4188 SM. Baginda diutus untuk Bani Qabil yang tinggal di Babil di Iraq dan Memphis. Nama Baginda disebutkan sebanyak 2 kali di dalam Al-Quran.

3. Nabi Nuh

Nabi Nuh bin Malik bin Mutawashlih bin Idris dari keturunan Nabi Syits bin Adam. Dianggarkan Baginda hidup pada tahun 3993-3043 SM dan diangkat menjadi nabi pada tahun 3650 SM untuk Bani Rasib. Nabi Nuh telah dikesan tinggal di wilayah selatan Iraq. Nama Baginda disebutkan sebanyak 43 kali dalam Al-quran dan mempunyai 4 anak laki-laki. Para ahli sejarah banyak menyebutkan bahawa Baginda wafat di Makkah.

4. Nabi Hud

Nabi Hud bin Abdullah bin Rabah bin Al-Khulud dari keturunan Sam bin Nuh. Dianggarkan Baginda hidup pada tahun 2450-2320 SM. Kaum yang Baginda dakwahi disebut dengan Kaum ‘Ad yang tinggal di Al-Ahqaf, Yaman. Nama Baginda disebutkan sebanyak 7 kali dalam Al-Quran. Dan diriwayatkan Baginda wafat di Timur Hadhramaut, Negeri Yaman.

5. Nabi Shaleh

Nabi Shaleh bin Ubaid bin ‘Ashif dari keturunan Sam bin Nuh. Dianggarkan Baginda Baginda hidup pada tahun 2150-2080 SM dan diangkat menjadi nabi pada tahun 2100 SM. Baginda ditugaskan berdakwah kepada Kaum Tsamud yang tinggal di Al-Hijir. Nama Baginda disebutkan sebanyak 9 kali di dalam Al-Quran dan wafat di Madain Shalih, Makkah.

6. Nabi Ibrahim

Nabi Ibrahim bin Azar bin Nahur dari keturunan Sam bin Nuh. Baginda dfianggarkan hidup pada tahun 1997-1822 SM dan diangkat menjadi nabi pada tahun 1900 SM. Baginda tinggal di Kaldaniyyun, Ur, negeri yang disebut kini sebagai Iraq. Nama Baginda disebutkan sebanyak 69 kali dalam Al-Quran dan wafat di Alkhalil, Hebron, Palestin.

7. Nabi Luth

Nabi Luth bin Haran bin Azar bin Nahur dari keturunan Sam bin Nuh. Dianggarkan Baginda hidup pada tahun 1950-1870 SM dan diangkat menjadi nabi pada tahun 1900 SM. Baginda ditugaskan berdakwah kepada Kaum Luth yang tinggal di negeri Sadum, Syam, Palestin. Nama Baginda disebutkan sebanyak 27 kali dalam Al-Quran. Baginda mempunyai 2 anak perempuan dan Baginda meninggal di Desa Shafrah di Syam, Palestin.

8. Nabi Ismail

Nabi Ismail bin Ibrahim Azar bin Nahur dari keturunan Sam bin Nuh. Dianggarkan Baginda hidup pada tahun 1911-1774 SM dan dianggar menjadi nabi pada tahun 1850 SM. Baginda tinggal di Amaliq dan qabilah Yaman, Makkah. Nama Baginda disebutkan sebanyak 12 kali dalam Al-Quran dan mempunyai 12 anak. Baginda meninggal tahun 1779 SM di Makkah.

9. Nabi Ishaq

Nabi Ishaq bin Ibrahim Azar bin Nahur dari keturunan Sam bin Nuh. Dianggarkan Baginda hidup pada tahun 1897-1717 SM dan diangkat menjadi nabi pada tahun 1800 SM. Baginda ditugaskan berdakwah kepada Kan’anniyun di wilayah Al-Khalil Palestina. Nama Baginda disebutkan sebanyak 17 kali di dalam Al-Quran. di dalam Al-Quran mempunyai 2 anak dan meninggal di Alkhalil Hebron, Palestina.

10. Nabi Ya’qub

Nabi Ya’qub bin Ishaq bin Ibrahim. Dianggarkan Baginda hidup pada tahun 1837-1690 SM dan diangkat menjadi nabi pada tahun 1750 SM. Baginda ditugaskan berdakwah kepada Bani Israil di Syam. Nama Baginda disebutkan sebanyak 16 kali di dalam Al-Quran dan mempunyai 12 anak. Baginda wafat di Alkhalil Hebron, Palestina.

11. Nabi Yusuf

Nabi Yusuf bin Ya’qub bin Ishaq bin Ibrahim. Dianggarkan Baginda hidup pada tahun 1745-1635 SM dan diangkat menjadi nabi pada tahun 1715 SM. Baginda ditugaskan berdakwah kepada Bani Israil dan Hyksos di Mesir. Nama Baginda disebutkan sebanyak 27 kali di dalam Al-Quran. Mempunyai 2 anak lelaki dan 1 anak perempuan. Baginda wafat di Nablus Palestina.

12. Nabi Syu’aib

Nabi Syu’aib bin Mikail bin Yasyjar bin Madyan bin Ibrahim. Dianggarkan Baginda hidup pada tahun 1600-1490 SM dan diangkat menjadi nabi pada tahun 1550 SM. Baginda ditugaskan berdakwah kepada Madyan dan Penduduk Aykah Madyan. Nama Baginda disebutkan sebanyak 11 kali di dalam Al-Quran. Baginda wafat di Madyan.

13. Nabi Ayyub

Nabi Ayyub bin Amwas bin Zarih dari keturunan Ibrahim. Dianggarkan Baginda hidup pada tahun 1540-1420 SM. Dan diangkat menjadi nabi pada tahun 1500 SM. Baginda ditugaskan berdakwah kepada orang-orang Amoria di Huran, Syam, Palestin. Nama Baginda disebutkan sebanyak 4 kali di dalam Al-Quran. Mempunyai 26 anak. Baginda wafat di Huran di Syam.

14. Nabi Zulkifli

Nabi Zulkifli bin Bisyr bin Ayyub dari keturunan Ishaq bin Ibrahim. Dianggarkan Baginda hidup pada tahun 1500-1425 SM dan diangkat menjadi nabi pada tahun 1460 SM. Baginda ditugaskan berdakwah kepada orang-orang Amoria di Damaskus & sekitarnya. Nama Baginda disebutkan sebanyak 1 kali di dalam Al-Quran. Mempunyai 2 anak. Baginda wafat di Damaskus Syiria.

15. Nabi Musa

Nabi Musa bin Imran dri keturunan Ya’qub bin Ishak. Dianggarkan Baginda hidup pada tahun 1527-1408 SM dan diangkat menjadi nabi pada tahun 1450 SM. Baginda ditugaskan berdakwah kepada Mesir Kuno, Para Firaun dan Bani Israil di Mesir. Nama Baginda disebutkan sebanyak 136 kali di dalam Al-Quran. Mempunyai 2 anak. Baginda wafat di Tanah Tih.

16. Nabi Harun

Nabi Harun bin Imran dri keturunan Ya’qub bin Ishak. Dianggarkan Baginda hidup pada tahun 1531-1408 SM dan diangkat menjadi nabi pada tahun 1450 SM. Baginda ditugaskan berdakwah kepada Mesir Kuno, para Firaun dan Bani Israil Mesir. Nama Baginda disebutkan sebanyak 19 kali di dalam Al-Quran dan wafat di Tanah Tih.

17. Nabi Daud

Nabi Daud bin Aisya bin Awid dari keturunan Yahuza bin Ya’qub. Dianggarkan Baginda hidup pada tahun 1041-971 SM dan diangkat menjadi nabi pada tahun 1010 SM. Baginda ditugaskan berdakwah kepada Bani Israil di Palestin. Nama Baginda disebutkan sebanyak 16 kali di dalam Al-Quran. Mempunyai 1 anak dan meninggal dunia di Baitul Maqdis, Palestin.

18. Nabi Sulaiman

Nabi Sulaiman bin Daud bin Aisya bin Awid dari keturunan Yahuza bin Ya’qub. Dianggarkan Baginda hidup pada tahun 989-931 SM dan diangkat menjadi nabi pada tahun 970 SM. Baginda ditugaskan berdakwah kepada Bani Israil di Palestin. Nama Baginda disebutkan sebanyak 27 kali di dalam Al-Quran. Baginda wafat di Rahbaam Baitul Maqdis, Palestin.

19. Nabi Ilyas

Nabi Ilyas bin Yasin bin Fanhas dari keturunan Harun bin Imran. Dianggarkan Baginda hidup pada tahun 910-850 SM dan diangkat menjadi nabi pada tahun 870 SM. Baginda ditugaskan berdakwah kepada Orang-orang Phiniq di Ba’labak di Syam. Nama Baginda disebutkan sebanyak 2 kali di dalam Al-Quran. Baginda tidak wafat tapi diangkat ke sisi Allah.

20. Nabi Ilyasa’

Nabi Ilyasa’ bin Akhtub dari keturunan Yusuf bin Ya’qub. Dianggarkan Baginda Baginda hidup pada tahun 885-795 SM dan diangkat menjadi nabi pada tahun 830 SM. Baginda ditugaskan berdakwah kepada Bani Israil dan orang-orang Amoria di Panyas, Syam. Nama Baginda disebutkan sebanyak 2 kali di dalam Al-Quran. Baginda wafat di Palestin.

21. Nabi Yunus

Nabi Yunus bin Matta dari keturunan Bunyamin bin Ya’qub. Baginda Dianggarkan Baginda hidup pada tahun 820-750 SM. Baginda ditugaskan berdakwah kepada orang Asyiria di Ninawa di Iraq. Nama Baginda disebutkan sebanyak 6 kali di dalam Al-Quran. Baginda wafat di Ninawa di Iraq.

22. Nabi Zakaria

Nabi Zakaria bin Dan bin Muslim dari keturunan Rahbaam bin Sulaiman. Dianggarkan Baginda Baginda hidup pada tahun 91-31 SM dan diangkat menjadi nabi pada tahun 2 SM. Baginda ditugaskan berdakwah kepada Bani Israil di Palestin. Nama Baginda disebutkan sebanyak 8 kali di dalam Al-Quran. Baginda mempunyai seorang anak sahajan dan Baginda wafat di Syam.

23. Nabi Yahya

Nabi Yahya bin Zakaria bin Dan bin Muslim dari keturunan Rahbaam bin Sulaiman. Dianggarkan Baginda Baginda hidup pada tahun 1SM – 31M dan diangkat menjadi nabi pada tahun 28M. Baginda ditugaskan berdakwah kepada Bani Israil di Palestin. Nama Baginda disebutkan sebanyak 4 kali di dalam Al-Quran. Dan wafat di Damsyik, Syiria.

24. Nabi Isa

Nabi Isa bin Maryam binti Imran dari keturunan Sulaiman bin Daud. Baginda Dianggarkan Baginda hidup pada tahun 1SM-32M dan diangkat menjadi nabi pada tahun 29M. Baginda ditugaskan berdakwah kepada Bani Israil di Palestin Nama Baginda disebutkan sebanyak 25 kali di dalam Al-Quran. Baginda juga tidak wafat melainkan diangkat ke sisi Allah.

25. Nabi Muhammad

Nabi Muhammad bin Abdullah bin Abdul Muttalib dari keturunan Ismail bin Ibrahim. Baginda Dianggarkan Baginda hidup pada tahun 571M-632M dan diangkat menjadi nabi pada tahun 610M. Baginda ditugaskan berdakwah kepada seluruh manusia dan alam semesta. Tinggal di Makkah dan Madinah. Nama Baginda disebutkan sebanyak 5 kali di dalam Al-Quran. Baginda mempunyai 7 orang anak dan wafat di Madinah.

Firman Allah SWT :

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

“Bukanlah Nabi Muhammad itu (dengan sebab ada anak angkatnya) menjadi bapa yang sebenar bagi seseorang dari orang lelaki kamu, tetapi ia adalah Rasul Allah dan kesudahan (penutup) segala Nabi-nabi. Dan (ingatlah) Allah adalah Maha Mengetahui akan tiap-tiap sesuatu.” (QS. Al Ahzab : 40)

The Partial Ablution

2012-02-20T05:11:00.000-08:00

(Wudu')

Before offering the prayer one must be in good shape and pure condition. It is necessary to wash the parts of the body which are generally exposed to dirt or dust or smog. This performance is called ABLUTION (Wudu') and is preferably carried out as follows:

1. Declare the intention that the act is for the purpose of worship and purity, start by saying Bismillah.

2. Wash the hands up to the wrists, three times.

3. Rinse out the mouth with water, three times, preferably with a brush whenever it is possible.

4. Cleanse the nostrils of the nose by sniffing water into them, three times.

5. Wash the whole face three times with both hands, if possible, from the top of the forehead to the bottom of the chin and from ear to ear.

6. Wash the right arm three times up to the far end of the elbow, and then do the same with the left arm.

7. Wipe the whole head or any part of it with a wet hand, once.

8. Wipe the inner sides of the ears with the forefingers and their outer sides with the thumbs. This should be done with wet fingers.

9 Wash the two feet up to the ankles, three times, beginning with the right foot.

At this stage the ablution is completed, and the person who has performed it is ready to start to start his prayer.When the ablution is valid a person may keep it as long as he can, and may use it for as many prayers as he wishes. But it is preferable to renew it as often as possible. It is also preferable to do it in the said order, although it will be accepted from those who fail to keep this order. Ablution in the said way is sufficient for prayer unless it is nullified.by any reason.

Nullification of the Ablution

The ablution becomes nullified by any of the following

1. Natural discharges, i.e., urine, stools, gas, etc...

2. The flow of blood or pus and the like from any part of the body;

3. Vomiting;

4. Falling asleep;

5. Losing one's reason by taking drugs or any intoxicating stuff.

After the occurrence of any of these things the ablution must be renewed for prayer. Also, after natural discharges, water should be applied because the use of toilet tissues may not be sufficient for the purpose of purity and worship.

The Complete Ablution (Ghusl/Bath)

The whole body with the nostrils, mouth and head must be washed by a complete bath before commencing prayer in any of the following cases:

1. After intimate intercourse;

2. After wet dreams; or night discharge;

3. Upon expiration of the menstruation period of women;

4. At the end of the confinement period of nursing women, which, is estimated at a maximum of forty days. If it ends before, complete ablution should be done.

It should be pointed out that at the start of the bath or ablution the intention must be clear that it is for the purpose of purity and worship. Also, a person who is performing an ablution, partial or complete, should combine his performance with some utterances glorifying God and asking Him for true guidance. The forms of such utterances are described in detail in the elaborate sources of the religion. One, however, can say one's own best utterances if one does not know the exact wording. That is sufficient as long as it is in the praise of God and is said with sincerity.

The Five Pillars of Islam

2012-02-20T05:05:00.000-08:00

1) SHAHADA.

The testimony of faith will soon become the source of your guidance, and it will be the cement that will unite your entire life with Allah and His Messenger. There is no God but Allah, nothing worthy of worship except Him, nothing nor nobody can give or take away except what He has already prescribed for you. Converting to Islam is usually followed by great trials, and tremendous stress and anxiety. It may affect your work and your studies, and it may distance you from life-long friends and family members. These trial are meant to bring you closer to Allah and to develop a love towards His Messenger (peace be upon him) as you strive to learn more and understand better the new and bright life you have chosen for yourself. Rely upon Allah to help you work through your trials and hardships as you put your best effort forward. Remember that the Prophet, Allah's peace and blessing be upon him, went through even harder trials than you will ever go through, and so studying his life should be second only in importance to learning and understanding the Quran. His life will balance yours, the beauty of his character will beautify yours, and insha'Allah every aspect of his life will inspire you to become a better human being.

2) PRAYER

Praying five times a day, an obligation on all Muslims, becomes our personal communion with God and is the foundation of our daily life. Prayer becomes the medium through which we search for peace, for inspiration, for protection against sinning, repentance, among many other things. It is therefore of paramount importance that you learn how to pray properly.

The best way to learn how to pray is through the help of another Muslim. Befriend a good practicing Muslim and ask him/her for help, but to get you started the following explanation should prove to be useful. As we mentioned above it is our duty to Allah to pray five times a day. Each prayer should be performed within the timeframes as described below, with the starting and ending times for each one being available at most mosques or better yet, on-line.

	PRAYER	TIME FRAME
1	Morning Prayer (Fajr).Two rakahs	Begins about one hour and twenty minutes before sunrise and ends about ten minutes before sunrise. It is recited out loud
2	Noon Prayer (Zuhr). Four rakahs	Begins when the sun passes the meridian and ends about two and a half hours afterwards. It is recited in silence
3	Afternoon Prayer (Asr). Four rakahs	Begins from the time the noon prayer time ends and ends about 10 minutes before sunset. It is recited in silcence.
4	Sunset Prayer (Maghrib). Three rakahs	Begins soon after sunset and ends before darkness approaches. The first two rakahs are recited out loud, and the third is recited in silence.
5	Night Prayer (Isha). Four rakahs	Begins from the time the sunset prayer ends and extends till just before the morning prayer. The first two rakahs are recited out loud, and the last two recited in silence.

3) FASTING: THE MONTH OF RAMADAN

Ramadan, the month of fasting, is the ninth month of the Islamic calendar and will fall in different times of the year as the Islamic months follow the lunar calendar. Fasting is obligatory on all Muslims during this month with the following exceptions: young, sick, travelers on a journey and menstruating women. Foster mothers and pregnant women are also exempt from fasting if it will harm them or their babies. However all missed fasts should be made up.

Through fasting you will gain enormous spiritual benefits. The worship of Allah that consisted only of prayer and meditation now expands into the physical realm. Your whole body is now united with your soul in the worshipping of our Creator and Sustainer, Allah. But fasting also confers many physical benefits. It cleanses our body of toxic compounds, rejuvenates our system, eradicates bad habits (like smoking), teaches self discipline. Fasting for thirty days may seem difficult, but gradually, insha Allah, you'll endure it with ease and patience with the help and company of your Muslim brothers and sisters and with the enormous rewards promised by Allah.

Fasting begins at dawn and ends at sunset. During this period, intake of liquid or solid food, smoking, and sex is prohibited. A predawn meal (suhur) is usually taken before the fast begins and is highly recommended. The fast is broken as soon as the sunset prayer time comes in (maughrib) with healthy food and liquid (traditionally it is broken with dates, as the Prophet did) and should be done without any delay whatsoever. Precise timing for the start and finish of each fasting day can be obtained from the prayer timetables from the Mosques in your area.

4) ZAKAT (OBLIGATORY CHARITY)

Allah ordained every Muslim who possesses a certain amount of property to pay the ‘Zakat’ (obligatory charity) annually out of their possessions. It is a purification of our wealth, immensely rewarded by Allah and brings economic balance in the society. It is usually 2.5 % of our stored wealth. Zakat is given usually during the month of Ramadan and is collected by many Mosques which then distribute it to the needy. For precise calculation of Zakat, contact the Mosque nearest you to obtain a Zakat calculation Sheets.

5) PILGRIMAGE (HAJJ)

The pilgrimage to Mecca (in Saudi Arabia) is an obligation upon every Muslim and must be performed at least once in a life-time if physically and financially able. This event takes place during the eleventh month of the Islamic Calendar and Muslims of all racial, socio-economic and ethnic backgrounds congregate in one place, as one big family, worshiping One Lord, praying one way, wearing One kind of garments. Hajj is symbolic of the oneness of mankind in the eyes of our Creator, Allah.

If you are planning to go for Hajj, check the dates from the Islamic calendar. Muslims in many Mosques undertake Hajj in groups. Each group is lead by an experienced Muslim who knows the various requirements and procedures during Hajj. It is advisable for a first timer or a new Muslim to join one of these groups for guidance and support. Advantage could also be taken from various airlines and Mosques which provide complete hajj packages which usually includes transportation, hotel accommodation and guide. Plan 4-6 months in advance before your Hajj trip.

Umrah, referred to as the minor pilgrimage, can be performed during any of other months of the year and is not obligatory

Islamic Sources

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Quran

The ultimate manifestation of God’s grace for man, the ultimate wisdom, and the ultimate beauty of expression: in short, the word of God. This is how the German scholar, Muhammad Asad, once described the Quran. If one were to ask any Muslim to depict it, most likely they would offer similar words. The Quran, to the Muslim, is the irrefutable, inimitable Word of God. It was revealed by God Almighty, through the instrument of Prophet Muhammad, may the mercy and blessings of God be upon him. The Prophet himself had no role in authoring the Quran, he was merely a human secretary, repeating the dictates of the Divine Creator:

“He (Muhammad) does not speak of his own desire. It is no less than an Inspiration sent down to him.” (Quran 53:3-4)

The Quran was revealed in Arabic, to Prophet Muhammad, over a period of twenty-three years. It is composed in a style so unique, that it cannot be deemed either poetry or prose, but somehow a mixture of both. The Quran is imimitable; it cannot be simulated or copied, and God Almighty challenges mankind to pursue such an endeavor if he thinks he can:

“Or do they say he forged it? Say: Bring then a chapter like unto it, and call (to your aid) anyone you can, beside God, if it be you speak the truth.” (Quran 10:38)

The Quran’s language is indeed sublime, its recitation moving, as one non-Muslim scholar noted, “it was like the cadence of my heartbeat”. Due to its unique style of language, the Quran is not only highly readable, but also relatively easy to remember. This latter aspect has played an important role not only in the Quran’s preservation, but in the spiritual life of Muslims as well. God Himself declares,

“And We have indeed made the Quran easy to understand and remember; then is there anyone that will receive admonition?” (Quran 54:17)

One of the most important characteristics of the Quran is that it remains today, the only holy book which has never changed; it has remained free from any and all adulterations. Sir William Muir noted, “There is probably in the world no other book which has remained (fourteen) centuries with so pure a text.” The Quran was written down during the lifetime and under the supervision of the Prophet, who himself was illiterate, and it was canonized shortly after his death by a rigorous method which scrutinized both written and oral traditions. Thus its authenticity is unblemished, and is its preservation is seen as the fulfillment of God’s promise:

“We have, without doubt, sent down the Message, and We will assuredly guard it from corruption.” (Quran 15:9)

The Quran is a book which provides the human being the spiritual and intellectual nourishment he/she craves. Its major themes include the oneness of God, the purpose of human existence, faith and God-consciousness, the Hereafter and its significance. The Quran also lays a heavy emphasis upon reason and understanding. In these spheres of human understanding, the Quran goes beyond just satisfying the human intellect; it causes one to reflect on implications. There are Quranic challenges and prophecies. One of the most exciting fields in recent years has been the discovery that, of the significant amount of scientific information in the Quran, including the event of the Big Bang, embryological data, and other information concerning astronomy biology, etc., there is not a single statement that has not been borne out by modern discoveries. In short, the Quran fulfils the heart, the soul, and the mind. Perhaps the best description of the Quran was given by Ali, the cousin of Prophet Muhammad when he expounded upon it as,

“The Book of God. In it is the record of what was before you, the judgment of what is among you, and the prophecies of what will come after you. It is decisive, not a case for levity. Whoever is a tyrant and ignores the Quran will be destroyed by God. Whoever seeks guidance from other than it will be misguided. The Quran is the unbreakable bond of connection with God; it is the remembrance full of wisdom and the straight path. The Quran does not become distorted by tongues. nor can it be deviated by caprices; it never dulls from repeated study; scholars will always want more of it. The wonders of the Quran are never ending. Whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path.” (Al-Tirmidhi)

Sunnah

The term Sunnah comes from the root word sanna, which means to pave the way or make a path easily passable, such that it becomes a commonly followed way by everyone afterwards. Thus Sunnah can be used to describe a street or road or path on which people, animals, and cars travel. Additionally, it can apply to a prophetic way, i.e. the law that they brought and taught as an explanation or further clarification of a divinely revealed book. Normally, the prophetic way includes references to his sayings, actions, physical features and character traits.

From the Islaamic standpoint, Sunnah refers to anything narrated or related about the Prophet Muhammad, may the mercy and blessings of God be upon him, authentically traced to him regarding his speech, actions, traits, and silent approvals, before and after the revelation.

Each narration is composed of two parts: the isnad and the matn. The isnad refers to a chain of people who narrated a paricular narration. The matn is the actual text of the narration. The isnad must comprise upright and sincere individuals whose integrity is unquestionable.

The Speech of Prophet Muhammad

The speech of Prophet Muhammad refers to his sayings. For example, he said:

“Actions are judged by their intentions; everyone will be rewarded according to his/her intention. So whoever migrates for the sake of God and His Prophet then his migration will be noted as a migration for the sake of God and His Prophet. Conversely, one who migrates only to obtain something worldly or to marry a woman, then his migration will be worth what he had inteded.” (Saheeh Al-Bukhari)

The Prophet also said:

Whoever believes in God and the Last Day, should say something good or keep quiet.

The above two accounts clearly show that the Prophet spoke these words. Consequently, these are known as his speech.

The Actions of Prophet Muhammad

His actions pertain to anything he did, as authentically reported by the Sahabah (Companions). For instance, Hudhayfah reported that whenever the Prophet got up at night, he would clean his teeth with a tooth-stick. Also Aishah reported that the Prophet loved to do everything starting with the right side - putting on shoes, walking, cleaning himself, and in all his affairs generally.

The Silent Approvals of Prophet Muhammad

His silent approvals on different issues meant his not opposing or minding what he saw, heard or knew of the actions or sayings of his Companions. On one occasion, for example, the Prophet learned of actions of some of his Companions from other Companions. Soon after the battle of Khandaq, Prophet Muhammad gave the order to the Companions to move quickly to surround the tribe of Banu Quraydah, encouraging them to hurry so that perhaps they would pray Asr (the late afternoon prayer) there. Some of the Companions of the Prophet responded immediately and left without praying Asr. They arrived after sunset, pitched camp and prayed Asr- after sunset. At the same time another group of Companions formulated their judgment differently. They thought that the Prophet was merely encouraging them to hasten to their destination, rather than to delay Asr until after sunset. Consequently, they decided to stay in Madinah until they had prayed Asr. Immediately thereafter, they hastened towards the tribe of Banu Quraydhah. When the Prophet was told of how each group responded differently to his announcement, he affirmed both judgments.

Physical and Moral Traits of Prophet Muhammad

Everything authentically narrated concerning the Prophet’s complexion and the rest of his physical features is also included in the definition of Sunnah. Umm Ma’bad described what she saw of the great Prophet. She said:

“I saw a man, his face radiant with a bright glow, not too thin or too fat, elegant and handsome. His eyes had a deep black hue with long eyelashes. His voice was pleasant and his neck long. He had a thick beard. His long black eyebrows were beautifully arched and connected to each other. In silence, he remained dignified, commanding utmost awe and respect. When he spoke, his speech was brilliant. Of all people he was the most handsome and the most pleasant, even when approaching from a distance. In person, he was unique and most admirable. Graced with eloquent logic, his speech was moderate. His logical arguments were well organized as though they were a string of gems. He was not too tall or too short, but exactly in between. Among three, he appeared the most radiant and most vibrant. He had companions who affectionately honored him. When he spoke, they listened to him attentively. When he gave orders, they were quick to execute them. They rallied around him guarding him. He never frowned or spoke frivolously.” (Hakim)

Along with his physical features, his Companions also described his habits and behavior with people. Once Anas reported:

“I served the Prophet of Allah, upon him be peace, for ten years. During that time, he never once said to me as much as ‘Oof’ if I did something wrong. He never asked me, if I had failed to do something, ‘Why did you not do it?,’ and he never said to me, if I had done something wrong, ‘Why did you do it?’”

From the above we can clearly see that when the term Sunnah appears in a general context referring to Prophet Muhammad it comprises anything narrated about the Prophet and authentically traced to him. Once a Muslim learns of the authenticity of any narration, he/she is obliged to follow and obey it accordingly. Such obedience is mandated by God as He declares

“...and obey God and His Prophet and do not turn away when you hear (him speak).” (Quran 8:20)

At times, some Muslims are perplexed when people say that Sunnah is something only recommended and is not mandatory. Thus they conclude that we are only required to follow the Qur’an and not the Sunnah. Such an argument results from a gross misunderstanding. Scholars of Islaamic jurisprudence use the term Sunnah to denote what is authentically established of Prophet Muhammad in deeds which were not subsequently made mandatory by God.

They further hold that this includes any saying of Prophet Muhammad where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term Sunnah refers to what is “recommended” and is not mandatory (fard or wajib).

From the above, we can clearly see that the term Sunnah takes on different meanings when used by different Islaamic disciplines.

Seven Common Questions about Islam

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1. What is Islam?

Islam is the name of the religion, or more properly the ‘way of life’, which God (Allah) has revealed and which was practiced by all of the Prophets and Messengers of God that He sent to mankind. Even the name stands out unique among other religions in that it means a state of being; it does not refer to any particular person, such as Christianity, Buddhism or Zoroastrianism; a tribe like Judaism; or a nation like Hinduism. The root Arabic word from which Islam is derived implies peace, safety, salutation, protection, blamelessness, wholesomeness, submission, acceptance, surrender, and salvation. Islam specifically means being in the state of submission to God, worshipping Him Alone, and reverently accepting and obeying His Law. Through this submission, the peace, security, and wholesome well-being implied in its literal meaning is achieved. Hence, a Muslim or Muslimah is a person (male or female) in that state of submission. A person’s Islam weakens through sins, ignorance, and wrong-doing, and becomes nullified in totality by associating partners with God or disbelieving in Him.

2. What are Muslims?

The Arabic word “Muslim” literally means “someone who is in a state of Islam (submission to the will and law of God)”. The message of Islam is meant for the entire world, and anyone who accepts this message becomes a Muslim. Some people mistakenly believe that Islam is just a religion for Arabs, but nothing could be further from the truth. In actuality, over 80% of the world's Muslims are not Arabs! Even though most Arabs are Muslims, there are Arabs who are Christians, Jews and atheists. If one just takes a look at the various peoples who live in the Muslim World - from Nigeria to Bosnia and from Morocco to Indonesia - it is easy enough to see that Muslims come from all different races, ethnic groups, cultures and nationalities. Islam has always been a universal message for all people. This can be seen in the fact that some of the early companions of the Prophet Muhammad were not only Arabs, but also Persians, Africans and Byzantine Romans. Being a Muslim entails complete acceptance and active obedience to the revealed teachings and laws of God the Exalted. A Muslim is a person who freely accepts basing his beliefs, values and faith on the will of Almighty God. In the past, even though you do not see it as much today, the word “Mohammedans” was often used as a label for Muslims. This label is a misnomer, and is the result of either willful distortion or sheer ignorance. One of the reasons for the misconception is that Europeans were taught for centuries that Muslims worshipped the Prophet Muhammad in the same way that Christians worship Jesus. This is absolutely not true, since one is not considered a Muslim if he worships anyone or anything besides God the Exalted.

3. Who is Allah?

Often one hears the Arabic word “Allah” being used in discussions regarding Islam. The word “Allah” is simply the Arabic word for Almighty God, and is the same word used by Arabic speaking Christians and Jews. As a matter of fact, the word Allah was in use far before the word God ever came into existence, since English is a relatively new language. If one were to pick up an Arabic translation of the Bible, one would see the word “Allah” being use where the word “God” is used in English. For instance, Arabic speaking Christians say that Jesus is, according to their canon belief, the Son of Allah. In addition, the Arabic word for Almighty God, “Allah”, is quite similar to the word for God in other Semitic languages. For example, the Hebrew word for God is “Elah”. For various reasons, some non-Muslims mistakenly believe that Muslims worship a different God than the God of Moses and Abraham and Jesus. This is certainly not the case, since the Pure Monotheism of Islam calls all people to the worship of the God of Noah, Abraham, Moses, Jesus and all the other prophets, peace be upon them.

4. Who is Muhammad?

The last and final prophet whom God sent to humanity was the Prophet Muhammad, may the mercy and blessings of God be upon him. At the age of forty, he received the revelation from God. He then spent the remaining portion of his life explaining, and living the teachings of Islam, the religion that God revealed to him. The Prophet Muhammad is the greatest of all prophets for many reasons, but primarily because he was chosen by God to be the last prophet - whose mission to guide humanity would continue until the Last Day - and because he has been sent as a mercy to all of mankind. The result of his mission has brought more people into the pure belief in One God than any other prophet. Since the beginning of time, God sent prophets to the earth, each one to his own specific nation. The Prophet Muhammad, however, was sent as the final Messenger to all of humanity.

Even though other religious communities have claimed to believe in One God, over time, some corrupted ideas entered into their beliefs and practices leading them away from the pure sincere monotheism of the prophets. Some took their prophets and saints as intercessors with Almighty God. Some even believed that their prophets were the manifestations of God, or “God Incarnate” or the “Son of God”. All of these misconceptions lead to the worship of created beings instead of the Creator, and contributed to the idolatrous practice of believing that Almighty God may be approached through intermediaries. In order to guard against these falsehoods, the Prophet Muhammad always emphasized that he was only a human-being with the mission of preaching and obeying God's message. He taught Muslims to refer to him as “the Messenger of God and His Slave”. Through his life and teachings, God made Muhammad the perfect example for all people - he was the exemplary prophet, statesman, military leader, ruler, teacher, neighbor, husband, father and friend. Unlike other prophets and messengers, the Prophet Muhammad lived in the full light of history, and all his sayings and acts were meticulously recorded and collected. Muslims don't need to have mere ‘faith’ that he existed, or that his teachings are preserved - they know it to be a fact. God took it upon Himself to protect the message revealed to Muhammad from distortion or from being forgotten or lost. This was necessary because God promised that Muhammad was to be the final Messenger to mankind. All of God's Messengers preached the message of Islam - i.e. submission to the law of God and the worship of God alone – but Muhammad is the last prophet of Islam who brought the final and complete message which was never to be changed until the Last Day.

5. What are the Teachings of Islam?

The foundation of the Islamic faith is belief in absolute Monotheism (the Oneness of God). This means to believe that there is only one Creator and Sustainer of everything in the Universe, and that nothing is divine or worthy of being worshipped except for Him. Truly, believing in the Oneness of God means much more than simply believing that there is “One God” - as opposed to two, three or four. There are a number of religions that claim belief in “One God” and believe that ultimately there is only one Creator and Sustainer of the Universe, but true monotheism is to believe that only the One True Deity is to be worshipped in accordance to the revelation He sent to His Messenger. Islam also rejects the use of all intermediaries between God and Man, and insists that people approach God directly and reserve all worship for Him alone. Muslims believe that Almighty God is Compassionate, Loving and Merciful.

A common misconception is the claim that God cannot forgive His creatures directly. By over-emphasizing the burden and penalty of sin, as well as claiming that God cannot forgive humans directly, people often despair of the Mercy of God. Once they become convinced that they cannot approach God directly, they turn to false gods for help, such as heroes, political leaders, saviors, saints, and angels. We often find that the people who worship, pray to, or seek intercession from these false deities, do not consider them to be a ‘god’. They claim belief in One Supreme God, but claim that they pray to and worship others beside God only to get closer to Him. In Islam, there is a clear distinction between the Creator and the created. There is no ambiguity or mystery in issues of divinity: anything that is created does not deserve to be worshipped; only Allah, the Creator, is worthy of being worshipped. Some religions falsely believe that God has become part of His creation, and this has led people to believe that they can worship something created in order to reach their Creator.

Muslims believe that even though God is Unique and Exalted beyond speculative comprehension, He definitely has no partners, associates, peers, antagonists or offspring. According to Muslim belief, Allah “neither begets, nor was He begotten” - neither literally, allegorically, metaphorically, physically or metaphysically. He is Absolutely Unique and Eternal. He is in control of everything and is perfectly capable of bestowing His infinite Mercy and Forgiveness to whomever He chooses. That is why Allah is also called the All-Powerful and Most-Merciful. Allah has created the Universe for man, and as such wants the best for all human beings. Muslims see everything in the Universe as a sign of the Creatorship and Benevolence of Almighty God. Also, the belief in the Oneness of Allah is not merely a metaphysical concept. It is a dynamic belief that affects ones view of humanity, society and all aspects of practical life. As a logical corollary to the Islamic belief in the Oneness of Allah, is its belief in the oneness of mankind and humanity.

6. What is the Quran?

The Quran is the final revelation of Allah to all of mankind, which was spoken by Allah the Exalted Himself and conveyed through the Arch-Angel Gabriel in Arabic to the Prophet Muhammad, in sound, word and meaning. The Quran, (sometimes incorrectly spelled Koran), was then relayed to the Prophet's companions, and they diligently memorized it verbatim and meticulously complied it into written form. The Holy Quran has been continually recited by the companions of the Prophet and their successors until the present day. In short, the Quran is the revealed book of Divine scripture from Allah to all humanity for their guidance and salvation.

Today the Quran is still memorized and taught by millions of people. The language of the Quran, Arabic, is still a living language to millions of people. Unlike the scriptures of some other religions, the Quran is still read in its original language by countless millions of people. The Quran is a living miracle in the Arabic language, and it is known to be inimitable in its style, form and spiritual impact, as well as the unique knowledge that it contains. The Quran was revealed in a series of revelations to the Prophet Muhammad over a period of 23 years. In contrast to many other religious books, the Quran was always believed to be the exact Word of Allah. The Quran was recited publicly in front of both the Muslim and non-Muslim communities during the life of the Prophet Muhammad, and thereafter. The entire Quran was also completely written down in the lifetime of the Prophet, and numerous companions of the Prophet memorized the entire Quran word-for-word as it was revealed. The Quran was always in the hands of the common believers: it was always thought to be God's word; and, due to wide-spread memorization, it was perfectly preserved. Never was any part of it altered or decreed by any religious council. The teachings of the Quran comprise a universal scripture addressed to all of mankind and not to any particular tribe or ‘chosen people’. The message that it brings is nothing new but the same message of all of the prophets: 'submit to Allah the One God and worship Him alone and follow Allah's Messengers for success in this life and salvation in the hereafter'. As such, Allah's revelation in the Quran focuses on teaching human beings the importance of believing in the Oneness of Allah, and framing their lives around the guidance which He has sent, which is articulated in the Islamic Law. The Quran contains the stories of the previous prophets, such as Noah, Abraham, Moses and Jesus, peace be upon all of them, as well as commands and prohibitions from God. In our modern times, in which so many people are caught up in doubt, spiritual despair and social and political alienation, the Quranic teachings offer solutions to the emptiness of our lives and the turmoil that is gripping the world today.

7. How Do Muslims View the Nature of Man, the Purpose of Life and the Life Hereafter?

In the Holy Quran, Allah teaches human beings that they were created in order to glorify and worship Him, and that the basis of all true worship is God-consciousness. All of Allah's creatures worship him naturally and only the humans have the free will to worship Allah their Creator or to reject Him. This is a great test, but also a great honor. Since the teachings of Islam encompass all aspects of life and ethics, God-consciousness is encouraged in all human affairs. Islam makes it clear that all human acts are acts of worship if they are done for God alone and in accordance to His Divine Scripture and Law. As such, worship in Islam is not limited to religious rituals, and for this reason it is more properly known as ‘way of life’ than a religion. The teachings of Islam act as a mercy and a healing for the human soul, and qualities such as humility, sincerity, patience and charity are strongly encouraged. Additionally, Islam condemns pride and self-righteousness, since Almighty God is the only judge of human righteousness.

The Islamic view of the nature of man is also realistic and well-balanced in that human beings are not believed to be inherently sinful, but are seen as equally capable of both good and evil; it is their choice. Islam teaches that faith and action go hand-in-hand. God has given people free-will, and the measure of one's faith is their deeds and actions. However, since human beings have also been created innately weak and regularly fall into sin, they are in need of continually seeking guidance and repentance, which is, in itself , also a form of worship loved by Allah. The nature of the human being as created by God in His Majesty and Wisdom, is not inherently ‘corrupt’ or in need of repair. The avenue of repentance is always open to all. Almighty God knew that humans were going to make mistakes, so the real test is whether they seek repentance for their sins and try to avoid them, or if they prefer a life of heedlessness and sin, knowing well that it is not pleasing to God. The true balance of an Islamic life is established by having a healthy fear of Allah's rightful punishment for crimes and sins, as well as a sincere belief that Allah, in His infinite Mercy, takes pleasure in bestowing His reward for our good deeds and sincere worship to Him. A life without fear of Allah leads to sin and disobedience, while believing that we have sinned so much that God will not possibly forgive us only leads to despair. In the light of this fact, Islam teaches that only the misguided despair of the Mercy of their Lord, and only wicked criminals are devoid of the fear of Allah their Creator and Judge. The Holy Quran as revealed to the Prophet Muhammad, peace be upon him, also contains a great deal of teachings about life in the hereafter and the Day of Judgment. Muslims believe that all human beings will ultimately be judged by Allah, the Absolute Sovereign King and Judge, for their beliefs and actions in their earthly lives. In judging human beings, Allah the Exalted will be both Absolutely Just, by only punishing the truly guilty and rebellious unrepentant criminals, and Absolutely Merciful for those people who He, in His wisdom, judges worthy of mercy. None will be judged for that which was beyond their capacity, or for that which they did not actually do. It is sufficient to say that Islam teaches that life is a test designed by Allah, the Creator, Almighty and Most Wise; and that all human beings will be accountable before Allah for what they did with their lives. A sincere belief in the life of the hereafter is the key to leading a well-balanced and moral life. Otherwise, life is viewed as an end in itself, which causes people to become more selfish, materialistic and immoral by their blind pursuit of pleasure even at the expense of reason and ethics.

How Does Islam Differ from other Faiths

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Simplicity, Rationality and Practicality

Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of God, the prophethood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites or rituals.

Everybody may approach the Quran directly and translate its dictates into practice. Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Quran advises him to seek knowledge and invoke God to expand his awareness:

Say ‘O, my Lord! Advance me in knowledge. (Quran 20: 114)

God also says:

“Are those who know equal with those who know not? But only men of understanding will pay heed.” (Quran 39: 9)

It is reported that the Prophet, may the mercy and blessings of God be upon him, said that:

“He who leaves his home in search of knowledge (walks) in the path of God.” (At-Tirmidhi)

and that,

“Seeking knowledge is obligatory upon every Muslim.” (Ibn Majah and al-Bayhaqi)

This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light.

Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in God. Religion is something to be practiced and not an object of mere lip service. The Quran says:

“Those who believe and act righteously, joy is for them, and a blissful home to return to.” (Quran 13: 29)

The Prophet is also reported to have said:

“God does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief.” (At-Tabarani)

Thus Islam’s simplicity, rationality and practicality are what characterize Islam as a unique and true religion.

Unity of Matter and Spirit

A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Quran advises us to pray as follows:

“Our Lord! Give us something fine in this world as well as something fine in the Hereafter.” (Quran 2:201)

But in making use of life luxuries, Islam advises man to be moderate and keep away from extravagance, God says:

“…and eat and drink and be not extravagant; surely He does not love the extravagant.” (Quran 7:31)

On this aspect of moderation, the Prophet said:

“Observe fasting and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep, for your body has its right over you, and your eyes have rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you.”

Thus, Islam does not admit any separation between “material” and “moral,” “mundane” and “spiritual” life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and that spiritual salvation can be achieved by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.

The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquility.

Even today, the imbalance is manifested in one or the other direction. The French scientist Dr. De Brogbi rightly says:

“The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibria which would result if a parallel development of the spiritual life were to fail to provide the needed balance.”

Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism has erred on the other. According to Lord Snell:

“We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished.”

Islam seeks to establish equilibrium between these two aspects of life - the material and the spiritual. It says that everything in the world is for man, but man was created to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of God. Its teachings cater for the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life - both individual and collective - and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.

Islam, a Complete Way of Life

Islam is not a religion in the common and distorted sense, for it does not confine its scope to one’s private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life - individual and social, material and moral, economic and political, legal and cultural, and national and international. The Quran enjoins man to embrace Islam without any reservation and to follow God’s guidance in all areas of life.

In fact, it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher: “Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred ... That religion is worth little if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man’s social conscience and moral sensitivity by separating the things of God from those of Caesar.”

Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Quran:

“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that God may know him who helpeth Him and His messengers, though unseen. Lo! God is Strong, Almighty.” (Quran 57: 25)

God also says:

“The decision rests with God only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.” (Quran 12: 40)

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil.

Balance between the Individual and Society

Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. The Prophet, may the mercy and blessings of God be upon him, says:

“Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it.”

I heard that from God’s Apostle and I think that the Prophet also said, “A man is a guardian of is father’s property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.” (Saheeh Al-Bukhari, Saheeh Muslim)

Islam also guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.

In Islam, all men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of God.

Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.

The historian, A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes: “Two conspicuous sources of danger - one psychological and the other material - in the present relations of this cosmopolitan proletariat, i.e., [westernized humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove, if it were accepted, to be of high moral and social value.

The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue ... It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.

As for the evil of alcohol, it is at its worst among primitive populations in tropical regions which have been ‘opened up’ by Western enterprise. The fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned. Now Western administrators, at any rate those of ‘Anglo-Saxon’ origin, are spiritually isolated from their ‘native’ wards by the physical ‘color bar’ which their race-consciousness sets up; the conversion of the natives’ souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.

In these recently and rapidly ‘opened up’ tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void.

Here, then, in the foreground of the future, we can remark two valuable influences which Islam may exert upon the cosmopolitan proletariat of a Western society that has cast its net around the world and embraced the whole of mankind; while in the more distant future we may speculate on the possible contributions of Islam to some new manifestation of religion.”

Permanence and Change

The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress, while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.

What is needed is a balance between the two – a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says that “the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth.” Islam presents an ideology, which satisfies the demands of stability as well as of change.

Deeper reflection reveals that life has within it elements of permanence and change - it is neither so rigid and inflexible that it cannot admit of any change even in matters of detail, nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body, for every tissue of the body changes a number of times in one’s lifetime even though the person remains the same. A tree’s leaves, flowers, and fruits change but its character remains unchanged. It is a law of life that elements of permanence and change must co-exist in a harmonious equation.

Only such a system of life that can provide for both these elements can meet all of the cravings of human nature and all of the needs of human society. The basic problems of life remain the same in all ages and climes, but the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.

The Quran and the Sunnah contain the eternal guidance given by the Lord of the universe. This guidance comes from God, who is free from the limitations of space and time and, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But God has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through ijtihad (intellectual effort to arrive at the truth) that people of every age try to implement and apply the divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow’s morn.

Complete Record of Teachings Preserved

Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, God’s guidance is available without adulteration of any kind. The Quran is the revealed book and word of God, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the Hadith and the Sirah (the Prophet’s Biography). Even a number of non-Muslim critics admit this eloquent fact.

These are some of the unique features of Islam that establish its credentials as the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:

“I affirm that there is none worthy of worship except God, that He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet.”

Here, we’d like to conclude with the following words that George Bernard Shaw is reported to have said:

I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phases of existence, which can make itself appeal to every age. I have studied him - the wonderful man - and in my opinion far from being an Antichrist, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.

What is Islam?

2012-02-14T21:53:00.000-08:00

The Core of Islam

Among the blessings and favors that God has bestowed upon humanity is that He endowed them with an innate ability to recognize and acknowledge His existence. He placed this awareness deep in their hearts as a natural disposition that has not changed since human beings were first created. Furthermore, He reinforced this natural disposition with the signs that he placed in Creation that testify to His existence. However, since it is not possible for human beings to have a detailed knowledge of God except through revelation from Himself, God sent His Messengers to teach the people about their Creator Who they must worship. These Messengers also brought with them the details of how to worship God, because such details cannot be known except by way of revelation. These two fundamentals were the most important things that the Messengers of all the divine revelations brought with them from God. On this basis, all the divine revelations have had the same lofty objectives, which are:

1. To affirm the Oneness of God - the praised and glorified Creator – in His essence and His attributes.

2. To affirm that God alone should be worshipped and that no other being should be worshipped along with Him or instead of Him.

3. To safeguard human welfare and oppose corruption and evil. Thus, everything that safeguards faith, life, reason, wealth and lineage are part of this human welfare that religion protects. On the other hand, anything that endangers these five universal needs is a form of corruption that religion opposes and prohibits.

4. To invite the people to the highest level of virtue, moral values, and noble customs.

The ultimate goal of every Divine Message has always been the same: to guide the people to God, to make them aware of Him, and to have them worship Him alone. Each Divine Message came to strengthen this meaning, and the following words were repeated on the tongues of all the Messengers: “Worship God, you have no god other than Him.” This message was conveyed to humanity by prophets and messengers which God sent to every nation. All of these messengers came with this same message, the message of Islam.

All the Divine Messages came to bring the life of the people into willing submission to God. For this reason, they all share the name of “Islam”, or “submission” derived from the same word as “Salam”, or “peace”, in Arabic. Islam, in this sense, was the religion of all the prophets, but why does one see different variations of the religion of God if they all emanated from the same source? The answer is twofold.

The first reason is that as a result of the passage of time, and due to the fact that previous religions were not under the Divine protection of God, they underwent much change and variation. As a result, we see that the fundamental truths which were brought by all messengers now differ from one religion to another, the most apparent being the strict tenet of the belief and worship of God and God alone.

The second reason for this variation is that God, in His infinite Wisdom and eternal Will, decreed that all the divine missions prior to the final message of Islam brought by Muhammad, may the mercy and blessings of God be upon him, be limited to a specific time frame. As a result, their laws and methodologies dealt with the specific conditions of the people whom they had been sent to address.

Humanity has passed through numerous periods of guidance, misguidance, integrity, and deviation, from the most primitive age to the heights of civilization. Divine guidance accompanied humanity through all of this, always providing the appropriate solutions and remedies.

This was the essence of the disparity that existed between the different religions. This disagreement never went beyond the particulars of the Divine Law. Each manifestation of the Law addressed the particular problems of the people it was meant for. However, the areas of agreement were significant and many, such as fundamentals of faith; the basic principles and objectives of the Divine Law, such as protecting faith, life, reason, wealth, and lineage and establishing justice in the land; and certain fundamental prohibitions, some of the most important of these being idolatry, fornication, murder, theft, and giving false witness. Moreover, they also agreed upon moral virtues like honesty, justice, charity, kindness, chastity, righteousness, and mercy. These principles as well as others are permanent and lasting; they are the essence of all the Divine Messages and bind them all together.

The Origins of Islam

But where does the message of Muhammad, may the mercy and blessings of God be upon him, fit in with the previous messages revealed by God? A brief history of the prophets might clear this point.

The first human, Adam, followed Islam, in that he directed worship to God alone and none else and abided by His commandments. But through the passage of time and the dispersal of humanity throughout the earth, people strayed from this message and began directing worship to others instead of or along with God. Some took to worshipping the pious who passed away amongst them, while others took to worshipping spirits and forces of nature. It was then that God started to send messengers to humanity steering them back to the worship of God Alone, which accorded to their true nature, and warning them of the grave consequences of directing any type of worship to others besides Him.

The first of these messengers was Noah, who was sent to preach this message of Islam to his people, after they had started to direct worship to their pious forefathers along with God. Noah called his people to leave the worship of their idols, and ordered them to return to the worship of God Alone. Some of them followed the teachings of Noah, while the majority disbelieved in him. Those who followed Noah were followers of Islam, or Muslims, while those that did not, remained in their disbelief and were seized with a punishment for doing so.

After Noah, God sent messengers to every nation who had strayed from the Truth, to steer them back to it. This Truth was the same throughout time: to reject all objects of worship and to direct all worship without exception to God and none else, the Creator and Lord of all, and to abide by His commandments. But as we mentioned before, because each nation differed in regards to their way of life, language, and culture, specific messengers were sent to specific nations for a specific time period.

God sent messengers to all nations, and to the Kingdom of Babylon He sent Abraham – one of the earliest and greatest prophets – who called his people to reject the worship of the idols to which they were devoted. He called them to Islam, but they rejected him and even tried to kill him. God put Abraham through many tests, and he proved true to all of them. For his many sacrifices, God proclaimed that he would raise from amongst his progeny a great nation and choose prophets from amongst them. Whenever people from his progeny started to stray away from the Truth, which was to worship none but God alone and to obey His commandments, God sent them another messenger steering them back to it.

Consequently, we see that many prophets were sent amongst the progeny of Abraham, such as his two sons Isaac and Ishmael, along with Jacob (Israel), Joseph, David, Solomon, Moses, and of course, Jesus, to mention a few, may the peace and blessings of God be upon them all. Each prophet was sent to the Children of Israel (the Jews) when they went astray from the true religion of God, and it became obligatory upon them to follow the messenger which was sent to them and obey their commandments. All of the messengers came with the same message, to reject worship of all other beings except God Alone and to obey His commandments. Some disbelieved in the prophets, while others believed. Those that believed were followers of Islam, or Muslims.

From amongst the messengers was Muhammad, may the mercy and blessings of God be upon him, from the progeny of Ishmael, the son of Abraham, may the mercy and blessings of God be upon him, who was sent as a messenger in succession to Jesus. Muhammad preached the same message of Islam as the previous prophets and messengers – to direct all worship to God Alone and none else and to obey His commandments – in which the followers of the previous prophets went astray.

So as we see, the Prophet Muhammad was not the founder of a new religion, as many people mistakenly think, but he was sent as the Final Prophet of Islam. By revealing His final message to Muhammad, which is an eternal and universal message for all of mankind, God finally fulfilled the covenant that He made with Abraham.

Just as it was incumbent upon the those who were alive to follow the message of the last of the succession of prophets which was sent to them, it becomes incumbent upon all of humanity to follow the message of Muhammad. God promised that this message would remain unchanged and fit for all times and places. Suffice is it to say that the way of Islam is the same as the way of the prophet Abraham, because both the Bible and the Quran portray Abraham as a towering example of someone who submitted himself completely to God and directed worship to Him alone and none else, and without any intermediaries. Once this is realized, it should be clear that Islam has the most continuous and universal message of any religion, because all prophets and messengers were “Muslims”, i.e. those who submitted to God’s will, and they preached “Islam”, i.e. submission to the will of Almighty God by worshipping Him Alone and obeying His commandments.

So we see that those who call themselves Muslims today do not follow a new religion; rather they follow the religion and message of all prophets and messengers which were sent to humanity by God’s command, also known as Islam. The word “Islam” is an Arabic word which literally means “submission to God”, and Muslims are those who willfully submit to and actively obey God, living in accordance with His message.

The Essential Beliefs of Islam

There are many aspects of belief in which one who adheres to Islam must have firm conviction. From those aspects, the most important are six, known as the “Six Articles of Belief”.

1) Belief in God

Islam upholds strict monotheism and belief in God forms the heart of their faith. Islam teaches belief in one God who neither gives birth nor was born Himself, and has no share in His caretaking of the world. He alone gives life, causes death, brings good, causes affliction, and provides sustenance for His creation. God in Islam is the sole Creator, Lord, Sustainer, Ruler, Judge, and Savior of the universe. He has no equal in His qualities and abilities, such as knowledge and power. All worship, veneration and homage is to be directed to God and none else. Any breach of these concepts negates the basis of Islam.

2) Belief in the Angels

Adherents to Islam must believe in the Unseen world as mentioned in the Quran. From this world are the angels’ emissaries of God, each assigned with a specific task. They have no free-will or ability to disobey; it is their very nature to be God's faithful servants. Angels are not to be taken as demigods or objects of praise or veneration; they are mere servants of God obeying His every command.

3) Belief in the Prophets and Messengers

Islam is a universal and inclusive religion. Muslims believe in the prophets, not just the Prophet Muhammad, may the mercy and blessings of God be upon him, but the Hebrew prophets, including Abraham and Moses, as well as the prophets of the New Testament, Jesus, and John the Baptist. Islam teaches God did not send prophets to Jews and Christians alone, rather He sent prophets to all nations in the world with one central message: worship God alone. Muslim must believe in all prophets sent by God mentioned in the Quran, without making any distinction between them. Muhammad was sent with the final message, and there is no prophet to come after him. His message is final and eternal, and through him God completed His Message to humanity.

4) Belief in the Sacred Texts

Muslims believe in all books that God has sent down to humanity through His prophets. These books include the Books of Abraham, the Torah of Moses, the Psalms of David, and the Gospel of Jesus Christ. These books all had the same source (God), the same message, and all were revealed in truth. This does not mean that they have been preserved in truth. Muslims (and many other Jewish and Christian scholars and historians) find that the books in existence today are not the original scriptures, which in fact have been lost, changed, and/or translated over and over again, losing the original message.

As Christians view the New Testament to fulfill and complete the Old Testament, Muslims believe that the Prophet Muhammad received revelations from God through the angel Gabriel to correct human error that had entered into the scriptures and doctrine of Judaism, Christianity and all other religions. This revelation is the Quran, revealed in the Arabic language, and found today in its pristine form. It seeks to guide mankind in all walks of life; spiritual, temporal, individual and collective. It contains directions for the conduct of life, relates stories and parables, describes the attributes of God, and speaks of the best rules to govern social life. It has directions for everybody, every place, and for all time. Millions of people today have memorized the Quran, and all copies of the Quran found today and in the past are identical. God has promised that He will guard the Quran from change until the end of times, so that Guidance be clear to humanity and the message of all the prophets be available for those who seek it.

5) Belief in Life after Death

Muslims believe that a day will come when all of creation will perish and resurrected in order to be judged for their deeds: The Day of Judgment. On this day, all will gather in the presence of God and each individual will be questioned about their life in the world and how they lived it. Those who held correct beliefs about God and life, and followed their belief with righteous deeds will enter Paradise, even though they may pay for some of their sins in Hell if God out of His Infinite Justice chooses not to forgive them. As for those who fell into polytheism in its many faces, they will enter Hellfire, never to leave therefrom.

6) Belief in the Divine Decree

Islam asserts that God has full power and knowledge of all things, and that nothing happens except by His Will and with His full knowledge. What is known as divine decree, fate, or "destiny" is known in Arabic as al-Qadr. The destiny of every creature is already known to God.

This belief however does not contradict with the idea of man's free will to choose his course of action. God does not force us to do anything; we can choose whether to obey or disobey Him. Our choice is known to God before we even do it. We do not know what our destiny is; but God knows the fate of all things.

Therefore, we should have firm faith that whatever befalls us, it is according to God's will and with His full knowledge. There may be things that happen in this world that we do not understand, but we should trust that God has wisdom in all things.

Islamic Worship

There are five simple but essential observances that all practicing Muslims accept and follow. These “Pillars of Islam” represent the core that unites all Muslims.

1) The ‘Declaration of Faith’

A Muslim is one who testifies that “none deserves worship but Allah, and Muhammad is the messenger of Allah.” This declaration is known as the “shahada” (witness, testimony). Allah is the Arabic name for God, just as Yahweh is the Hebrew name for God. By making this simple proclamation one becomes a Muslim. The proclamation affirms Islam’s absolute belief in the oneness of God, His exclusive right to be worshipped, as well as the doctrine that associating anything else with God is the one unforgivable sin as we read in the Koran:

“God does not forgive anyone for associating something with Him, while He does forgive whomever He wishes to for anything else. Anyone who gives God partners has invented an awful sin.” (Quran 4:48)

The second part of the testimony of faith states that Muhammad, may the mercy and blessings of God be upon him, is a prophet of God like Abraham, Moses and Jesus before him. Muhammad brought the last and final revelation. In accepting Muhammad as the “seal of the prophets,” Muslims believe that his prophecy confirms and fulfills all of the revealed messages, beginning with Adam’s. In addition, Muhammad serves as the role model through his exemplary life. A believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action.

2) The Prayer (Salah)

Muslims worship five times a day: at daybreak, noon, mid afternoon, sunset, and evening. It helps keep believers mindful of God in the stress of work and family. It resets the spiritual focus, reaffirms total dependence on God, and puts worldly concerns within the perspective of the last judgment and the afterlife. The prayers consist of standing, bowing, kneeling, putting the forehead on the ground, and sitting. The Prayer is a means in which a relationship between God and His creation is maintained. It includes recitations from the Quran, praises of God, prayers for forgiveness and other various supplications. The prayer is an expression of submission, humility, and adoration of God. Prayers can be offered in any clean place, alone or together, in a mosque or at home, at work or on the road, indoors or out. It is preferable to pray with others as one body united in the worship of God, demonstrating discipline, brotherhood, equality, and solidarity. As they pray, Muslims face Mecca, the holy city centered around the Kaaba - the house of God built by Abraham and his son Ishmael.

3) The Compulsory Charity (Zakah)

In Islam, the true owner of everything is God, not man. People are given wealth as a trust from God. Zakah is worship and thanksgiving to God by supporting the poor, and through it one’s wealth is purified.. It requires an annual contribution of 2.5 percent of an individual’s wealth and assets. Therefore, Zakah is not mere “charity”, it is an obligation on those who have received their wealth from God to meet the needs of less fortunate members of the community. Zakah is used to support the poor and the needy, help those in debt, and, in olden times, to free slaves.

4) The Fast of Ramadan (Sawm)

Ramadan is the ninth month of the Islamic lunar calendar which is spent in fasting. Healthy Muslims abstain from dawn to sunset from food, drink, and sexual activity. Fasting develops spirituality, dependence upon God, and brings identification with the less fortunate. A special evening prayer is also held mosques in which recitations of the Quran are heard. Families rise before dawn to take their first meal of the day to sustain them till sunset. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr, which is marked by joyfulness, family visits, and exchanging of gifts.

5) The fifth Pillar is the Pilgrimage or Hajj to Mecca

At least once in a lifetime, every adult Muslim who is physically and financially able is required to sacrifice time, wealth, status, and ordinary comforts of life to make the Hajj pilgrimage, putting himself totally at God’s service. Every year over two million believers from a diversity of cultures and languages travel from all over the world to the sacred city of Mecca to respond to God’s call.

Who are Muslims?

The Arabic word “Muslim” literally means “someone who is in a state of Islam (submission to the will and law of God)”. The message of Islam is meant for the entire world, and anyone who accepts this message becomes a Muslim. There a over a billion Muslims worldwide. Muslims represent the majority population in fifty-six countries. Many people are surprised to know that the majority of Muslims are not Arab. Even though most Arabs are Muslims, there are Arabs who are Christians, Jews and atheists. Only 20 percent of the world’s 1.2 billion Muslims come from Arab countries. There are significant Muslim populations in India, China, Central Asian Republics, Russia, Europe, and America. If one just takes a look at the various peoples who live in the Muslim World - from Nigeria to Bosnia and from Morocco to Indonesia - it is easy enough to see that Muslims come from all different races, ethnic groups, cultures and nationalities. Islam has always been a universal message for all people. Islam is the second largest religion in the world and will soon be the second largest religion in America. Yet, few people know what Islam is.

2. Life of Prophet Muhammad (s.a.w)

2012-02-14T20:48:00.000-08:00

Other Encounters

The Battle of Uhud

Ghazwat-us-Sawiq was only a prelude to the big battle that was to follow. The chagrin and fury of the Quraish at their defeat at Badr knew no bounds. Their whole energy was aroused and they commenced preparations for another attack on the Muslims. The tribes of Tihamah and Kinanah joined them. Their united forces numbered three thousand well equipped soldiers under the command of Abu Sufyan. This army marched towards Medina and occupied a vantage position near the hills of Uhud, a short distance of three miles from Medina. Muhammad (s.a.w.) marched out with only a thousand men. On the way, 'Abdullah ibn Ubay with three hundred of his followers, the munafiqun, deserted the believers, and the Prophet was left with only seven hundred men. Only a hundred of them had coats of mail, and between them they had only two horses. Their zeal was, however, so great that when some boys, who were considered too young to participate in the battle, were asked to go back, they departed very reluctantly and two of them, Raft' ibn Khadij and Samrah, managed to remain with the army anyway.

The Prophet took up his position below the hill. The army was arrayed in fighting formations and fifty archers were posted, under the command of 'Abdullah ibn Jubayr, at a pass between the hills to guard the army from any attack from the rear. They had strict orders not to leave their post, whatever the outcome of the battle might be. The standard was in the hands of Mus'ab ibn'Umayr. Zubayr was in command of the mailed section and Hamza in command of the rest. On the side of the Meccans, Talhah held the standard and the various regiments were under the charge of Khalid ibn al-Walid, 'Ikrimah ibn Abu jahl, Safwan ibn Umayyah and 'Abdullah ibn Umayyah. Talhah challenged the Muslims to individual combat. The challenge was accepted by 'Ali ibn Abi Talib and very soon Talhah's dead body lay on the ground. The standard was taken by his brother 'Uthman who was slashed by Hamza. A general engagement then started. 'Ali, Hamza and Abu Dajjanah gave heroic accounts of their valor.

An Abyssinian slave, Wahshi, had been commissioned by Hind, wife of Abu Sufyan, to kill either Muhammad (s.a.w.), 'Ali, or Hamza (in order to avenge the death of her father 'Utbah ibn Rabi'ah, her brother al-Walid as well as that of Hanzalah son of Abu Sufyan at Badr at their hands). He singled Hamza out and threw a spear at him, which pierced his abdomen and killed him.

On the Meccan side, one standard-bearer after another met his end at the hands of 'Ali. The Meccans were losing heart till one of their women, 'Umrah daughter of 'Alqamah, took up the standard. The Meccans again rallied behind her but the Muslims crushed them. The Meccans, having paid a heavy toll, fell back in disarray and the Muslims started gathering the booty. Thinking that the battle battle was over, most of the archers who were guarding the passage in the hill left their posts lured by the spoils even against the orders of their leader'Abdullah ibn Jubayr. Khalid ibn al-Walid was fleeing when he saw such an opportunity and, gathering a group and killing the few remaining defenders of the pass, launched a furious attack from the rear. The Muslims were taken so much by surprise that they did not know what to do. In the general melee their ranks became disorganized. The retreating Meccan forces rallied again and launched a fresh onslaught from the front. The Muslim standard-bearer, Mu'sab ibn 'Umayr, who bore a great facial resemblance to the Prophet, was killed. Up went the cry that the Prophet had been killed. This threw the Muslims into further confusion and utter dismay. Even many of their famous personalities lost heart. 'Umar threw away his sword saying there was no use fighting since the Prophet was no more. He fled towards the mountain and, in his own words, he was jumping from one boulder to another like mountain goats. Abu Bala and 'Uthman also fled, the latter returning to Medina after three days.

On the other hand, many valiant soldiers, renouncing all discretion, entered the thick of the Meccan ranks determined to fight to the end. This went on till Ka'ab ibn Malik saw the Prophet and shouted at the top of his voice that the Prophet was still alive. The spirit of the Muslims revived, but the Prophet now became the chief target of the Meccan forces. 'Abdullah ibn Qama'a advanced towards the Prophet and struck a sword on his head with such force that two links of his helmet penetrated the Prophet's face. Utbah ibn Abi Waqqas threw a stone at the Prophet, further injuring his face and dislodging his two upper teeth. The Prophet now had fallen in a pit where 'Ali ibn Abi Talib found him and protected him against the continuous furious onslaughts of the Meccans. When the Prophet saw this sacrificing spirit of 'Ali, he asked him as to why did he too not flee like the others. 'Ali replied: "Should I become kafir after having accepted Islam?"

When 'Ali's sword broke down, the Holy Prophet gave him his own sword Dhul-Fiqar. It was then that a voice was heard from above saying, "There is no sword except Dhul-Fiqar. There is no hero except Ali."

At the same time, Jibril told the Holy Prophet that it was the height of loyalty and bravery which 'Ali was demonstrating towards the Holy Prophet. The Holy Prophet said: "Why not? 'Ali is from me and I am from 'Ali." Jibril said: "And I am from you both."

Later, some Muslims, like Sad, Zubayr, Talhah, Abu Dajjanah and Ziyad, gathered round the Holy Prophet.

Faithful companions, including the brave lady Ummu 'Ammarah, prevented others from getting too close to the Prophet. With their bodies did they shield him against the rain of arrows. Standing in such a great peril, the Prophet cried to God: "O God! Forgive my people, for they know not!" There was no rancor, no bitterness, and no ill-will in his heart against his mortal enemies even in such a precarious situation. An overwhelming compassion for the people and a burning desire to lead them to the right path actuated all his deeds and sayings. Then some other Muslims arrived where the Prophet was being defended at fearful odds by the small band of his companions. After some furious fighting, they managed to take the Prophet to the security of a cave in the heights of Uhud.

Meanwhile, the word had reached Medina that the Prophet was killed. The Prophet's daughter, Fatimah al-Zahra, surrounded by a group of Muslim women, hurried to Uhud. To her great relief, Fatimah found her father alive but his forehead and face were covered with his own blood. 'Ali brought water in his shield and Fatimah cleansed and dressed the wounds.

The Meccan forces had turned the tables but they were too exhausted to drive their advantage home either by attacking Medina or by driving the Muslims from the heights of the hill. They satiated their desire for vengeance by committing ghastly brutalities upon the slain and the injured, cutting off their ears and noses and mutilating their bodies. The brave Hamza was amongst the slain. Hind cut off his ears and nose and took out his heart and liver. She tried to chew the liver but Allah made it so hard that she could not do so... She had to throw it out. The horrible scene was so revolting that the Prophet forbade forever the practice of mutilation.

In this battle, seventy Muslims were martyred and an equal number of them were wounded. 'Ali received sixteen serious sword wounds. The Meccans lost 30 (or 22) warriors twelve of whom at the hands of 'Ali.

With victory almost within their grasp, the Muslims had suffered a heavy blow. They were shaken in body and in spirit. But the Prophet preached to them fortitude and endurance. For those who laid their lives in the way of Allah, the following glad tiding had been revealed:

And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are sustained by their Lord. (Qur'an, 3:169)

While retreating to Mecca, Abu Sufyan had bribed a traveler going towards Medina to inform the Holy Prophet that the Meccans were again assembling a great force to attack Medina. Hearing the news, 'Ali said: "Allah is sufficient for us and most excellent Protector is He."

The Holy Prophet went out at once, taking with him only those seventy warriors who were wounded in Uhud, to pursue the Meccan forces. He stayed for three days at a place called Hamra'ul-Asad but did not find any trace of the Meccans, so he returned. The Qur'an mentions this episode in the following ayat:

Those who responded to the call of Allah and the Messenger even after the wound had afflicted them, those among them who do good and guard (themselves against evil) shall have a great reward. Those to whom the people said: Surely men have gathered against you; therefore, fear them, but this only increased their faith, and they said: Allah is sufficient for us and most excellent Protector is He. So they returned with favor from Allah and (His) grace; no evil touched them, and they followed the pleasure of Allah, and Allah is the Lord of mighty grace. (Qur'an, 3:172-174)

The defeat at Uhud did, indeed, create serious difficulties for the Muslims. It emboldened the nomadic tribes on the one hand to make forays upon Medina and, on the other hand, encouraged the Jews of Medina to foment further trouble. Yet it was not disastrous for the Muslims. While a defeat at Badr, when the Muslims were yet a handful would have wiped them out and spelt the death knell of the Prophetic mission, a defeat here and there after Islam had gained strength only put the Muslims in the testing crucible so that they might emerge more determined and cured of any complacency and vanity to which they might have otherwise fallen prey.

The Meccans were determined to annihilate the Muslims. This objective they could not achieve. Their infantry had suffered such losses that they could not even drive home the advantage they gained in the last stages of the battle. They had thought they were the masters of all western Arabia, but they could do nothing more than hold their own against the Muslims. It is not surprising, therefore, that they marched back to Mecca frustrated and discouraged.

The Meccans realized that on their own they could not crush the Islamic movement. They ,now started instigating other tribes to make common causewith them. Most of the tribes were already inimical to Islam. They practiced idolatry while Islam forbade it and enjoined worship of one God. Raiding and plundering were the general means of their livelihood while Islam dictated an orderly society, forbidding oppression, exploitation, and foul play. It enjoined its followers to seek honest means of livelihood. The influence of the Quraish extended far and wide and all the tribes came into contact with them at the time of the annual pilgrimage. The Jews were also constantly instigating the tribes against the Muslims. The victory of the Muslims over the Quraish at Badr had overawed nomadic tribes but their defeat at Uhud emboldened them to show their hands and a number of skirmishes followed.

Sariyah Abu Salamah

The first of these forays was Sariyah Abu Salamah. Talhah and Khalid instigated their tribe, Banu Asad, to attack Medina on the first of Muharram of 4 A.H. The Prophet dispatched a force of one hundred and fifty men to intercept them. The invaders dispersed on seeing this force and there was no engagement.

Sariyah Ibn Anis

In the same month (4 A.H.), Sufyan ibn Khalid of the Banu Lahyan prepared to attack Medina. The Prophet sent 'Abdullah ibn Anis with a force to meet him. 'Abdullah was killed. Hostile critics say that the Prophet got the chiefs of some tribes killed to overawe them. They quote Arab historians like al-Waqidi, Ibn Hisham and Ibn al-Athir in recounting the names of the persons killed, but they very conveniently omit the details and circumstances given by the same authorities regarding the raids they were committing or the preparations they were making to assault Medina. The Prophet could not ignore the danger that surrounded the Muslims; he would not allow them to be exterminated.

Treachery at Bir Ma'unah

The tribes were not only repeatedly raiding Medina but also employing treacherous methods to deplete the Muslim's ranks and resources. In Safar of 4 A.H., Abu Bara' of Banu Kalb approached the Prophet to lend the services of his companions to preach to his tribe and to instruct them in the way of Islam. Seventy pious disciples were sent with him but, with the exception of one person, namely Abr ibn Umayyah, the entire party was put to death when it reached Bi'r Ma'unah.

The Foul play at Raji

Likewise, the tribes of Adh'al and Quarah sent a deputation to the Prophet to inform him that they had accepted Islam and needed some instructors. He sent ten disciples with them. On reaching Raji', the envoys instigated Banu Lahyan to kill seven of the disciples and to capture the rest. The captives were sold at Mecca and those who purchased them put them to death. One of the captives was Zaid. A crowd, including Abu Sufyan, assembled to see him being slaughtered. Abu Sufyan inquired of him if he would not have considered himself lucky had Muhammad been there to be slaughtered in his place. The devoted attachment of Zaid to the Prophet can be gauged from the reply he gave. He said: "By God, I do not value my life even this much that in its place a thorn may pierce the sole of the Prophet's foot." He was thereupon slashed to death.

The Attitude of the Jews

For a long time, the Jews were masters of Medina. The tribes of Aws and money lending at exorbitant rates of interest was Khazraj (the Ansar) had settled there later. Gradually, these tribes gathered strength and equaled the Jews in power and prestige. The internecine war of the Bu'ath, however, weakened them, and the Jews again assumed ascendancy. The Jews were a prosperous people and one of their main occupations. With the deterioration in the economic situation of the tribes of Aws and Khazraj, many of them became heavily in debt to the Jews. The position of authority and eminence, which their material superiority and strength gave to the Jews, received a big setback when Islam started spreading in Medina. They therefore, viewed the expansion of Islam with great disfavor and apprehension. Expediency had actuated them into entering into a pact with the Muslims, but soon they began plotting against Islam. They would distort the words and verses of the Qur'an and mock and jeer at the Muslims. Nevertheless, the Prophet was bidden to bear it patiently:

.... And you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk, and if you are patient and guard (yourself against evil), surely this is one of the matters of great resolve. (Qur'an, 3:186)

The Prophet tried his best to maintain friendly ties with the Jews. The Qur'an stressed the fundamental unity between the two religions and asked the Jews to come to terms with the Muslims:

Say: O people of the Book! Come to a word common between us and you: That we shall not worship any but Allah and (that) we shall associate nothing with Him, and (that) some of us shall not take others for lords besides Allah, but if they turn back, then say: Bear witness that we are Muslims. (Qur'an, 3:64)

Neither kindness nor fair dealing on the part of the Prophet could, however, conciliate the Jews. They tried to revive the rift between the tribes of Aws and Khazraj. Some Jews would accept Islam one day and renounce it the next in order to show that there was nothing (important) in Islam.

And a party of the people of the Book say: Profess faith in that which has been revealed to those who believe in the first part of the day and disbelieve therein at the end of it, perhaps they will go back on their religion. (Qur'an, 3:72)

They conspired with the munafiqun and sent emissaries to the enemies of Islam. Apprehension and envy at the growing power of the Muslims following their victory at Badr rankled in their hearts, and they redoubled their efforts to exterminate the new religion. The Quraish were further instigating them to do so, sending a threatening epistle to them:

"You possess arms and fortresses. You should fight our enemy (Muhammad); otherwise, we will attack you and nothing will prevent us from grabbing the arms of your women."

Ka'ab ibn Ashraf, a Jewish chieftain of Banu Nadhir, was a poet of considerable fame. Like so many others, he was bitterly hostile to Islam. With his fiery poems, he began to incite the people to rise up against the Muslims. After the battle of Badr, he composed a number of eulogies mourning the Meccan chiefs slain in the battle. He used to recite them at every gathering. He contacted Abu Sufyan with a view to making a combined effort to wipe out the Muslims. He openly recited a number of poems derogatory to the Prophet. As poetry had a high place in the life of the Arabs and could deepen influence and sway feelings, Ka'ab ibn Ashraf had become not only a nuisance but a serious menace. We have it on the authority of al-Ya'qubi and Hafiz Ibn Hajar that Ka'ab plotted to kill the Prophet. When the Prophet knew this plot, he consulted his companions and it was decided that Ka'ab should be silenced forever. Muhammad ibn Maslamah undertook to carry out the job and, on getting an opportunity, he sent Ka'ab ibn Ashraf to hell.

The Banu Qinaqa', the most powerful Jewish tribe, were the first to resile from the alliance with the Muslims. Says Ibn Sa'd, "The Jews attempted sedition during the battle of Badr and were envious of the Muslims, retracting from their pact with them."

As mentioned earlier, an incident in 2 A.H. led to a flare-up. A veiled Muslim lady had gone to the shop of a Jew. She was pestered and her clothes thrown up. A Muslim standing nearby was unable to tolerate this indecent behavior, so he killed the Jew. The Jews, thereupon, killed the Muslim. The Prophet remonstrated with them but they defiantly replied that they were not (as weak as) Quraish (who were defeated in Badr) and would show him what battle was. Within the security of their fortress, they started making preparations for war. The Muslims besieged the fortress for fifteen days and the Jews had to sue for peace, promising that they would accept the Prophet's decision. The Prophet banished them, allowing them to take all their movable possessions to Syria. Some European critics see only the immediate cause, that is, the indecent behavior with the Muslim lady and, ascribing it to boyish prank, they try to minimize it. In their view, therefore, the punishment was too harsh, but they fail to take notice of the constant efforts of the Jews to undermine the Islamic movement. It was not one incident but a series of events that had brought on the final clash.

Expulsion of the Bann Nadhir (Rabi 1, 4 A.H.)

The banishment of the Banu Qinaqa' enraged its sister tribe, the Banu Nadhir. Encouraged by the Meccans and by 'Abdullah ibn Ubay, they plotted to kill the Prophet. Once the Holy Prophet, together with some companions, were there to seek their help in arranging the payment of blood-money of two persons from the tribe of 'Amir. The Jews asked the Holy Prophet to come inside their fortress, but the Holy Prophet did not like the idea. Instead, he sat outside the wall of the fortress. They sent one man to climb the wall from inside the fortress and to kill the Holy Prophet by throwing a big boulder on his head.

The Holy Prophet, through divine revelation, came to know of this treacherous scheme in nick of time and immediately left the place.

Then he sent Banu Nadhir an ultimatum with Muhammad ibn Maslamah that, since they had broken their treaty, they should leave Medina in ten days. They wanted to migrate when 'Abdullah ibn Ubay encouraged them not to leave Medina, promising them help with 2000 warriors. The Jews then refused to leave Medina. The following ayats refer to this promise of help:

Have you not seen those who have become hypocrites? They say to those of their brethren who disbelieve from among the people of the

Book: If you are driven forth, we shall certainly go forth with you, and we will never obey anyone concerning you, and if you are fought, we will certainly help you, and Allah bears witness that they are most surely liars. Certainly, if these are driven forth, they will not go forth with them, and if they are fought, they will not help them, and even if they help there, they will certainly turn (their) backs, then they shall not be helped. (Qur'an, 59: 11-12)

Their fortress was besieged, and 'Abdullah ibn Ubay did nothing to help them. After 15 days, they agreed to leave Medina. They were allowed to take away-`all their movables, which they could take except weapons of war.

They did not like the idea of leaving their houses to be occupied by the Muslims, so they demolished them. The Qur'an refers to the various aspects of this expulsion in Sura 59. For example, their migration and the destructing of their houses at their own hands is referred to in this ayat:

He it is who caused those who disbelieved from among the people of the Book to go forth from their homes at the first banishment, you did not

think that they would go forth, while they were certain that their fortresses would defend them against Allah, but Allah came to them from

where they did not expect and cast terror into their hearts: they demolished their houses with their own hands and the hands of the believers; therefore, take a lesson, O you who have eyes! (Qur'an, 59:2)

They passed through Medina's market singing and beating drums to show that they were not disheartened by that banishment and that they would soon avenge this defeat. Some of them went to Syria while others settled with the Jews of Khaybar.

Since there was no war, according to the command of Allah (see Sura 59, verses 6 to 10), all the wealth left by them became the personal property of the Holy Prophet who, having consulted with the Ansar, distributed all movable property to poor Muhajirun and three poor companions from the Ansar: Sahl ibn Hanif, Abu Dajjanah and Zaid. He gave the immovable property to 'All ibn Abi Talib (a.s.) who made it waqf (endowment) for the descendants of Fatimah (s.a.).

The 59th Chapter of the Qur'an (The Banishment) describes various aspects of Banu Nadhir' s expulsion.

The Trench Encounter

The Battle of Khandaq (Moat) or Ahzab

Upon settling down at Khaybar, the Banu Nadhir decided to seek revenge against the Muslims. They contacted the Meccans, and 20 leaders from the Jews and 50 from the Quraish made covenant in the Ka'bah that so long as they lived, they would fight Muhammad. Then the Jews and the Quraish contacted their allies and sent emissaries to a number of tribes. Banu Ghatfan, Banu Asad, Banu Aslam, Banu Ashja', Banu Kinanah and Banu Fizarah readily responded and the coalition contributed ten thousand soldiers who marched upon Medina under the command of Abu Sufyan.

When news of these preparations reached Medina, the Holy Prophet consulted his companions. Salman al-Farsi advised to dig a moat on the unprotected side of Medina.

Muslims were divided into parties of 10, and each party was allotted 10 yards to dig. The Holy Prophet himself participated in this task. The khandaq (moat) was completed in nick of time: just 3 days before the host of the enemies reached Medina. The Muslims could muster only three thousand men to face this huge army.

Huyaiy ibn Akhtab, head of Banu Nadhir, met secretly with Ka'b ibn Asad, head of Banu Quraizah, a Jewish tribe still in Medina. Banu Quraizah, on his instigation, tore down the treaty, which they had concluded with the Muslims.

This treachery and danger from inside Medina, when Muslims were surrounded by the combined armies of pagans and Jews of all of Arabia on the outside, had a telling effect on the Muslims. As a meager safeguard, Salimah ibn Aslam was deputed with only two hundred men to guard the city from any attack by Banu Quraizah. The enemy was astonished to see the moat because it was a new thing for the Arabs. They camped on the outside for 27 (or 24) days. Their number increased day by day, and many Muslims were extremely terrified, as the Qur'an gives us the picture. Surah al-Ahzab describes various aspects of this siege. For example, see the following verses:

When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, you began to think diverse thoughts about Allah. There, the believers were tried, and they were shaken a tremendous shaking. (Qur'an, 33:10-11)

At that time, many hypocrites, and even some Muslims, asked permission to leave the rank of the Muslims and to return to their homes:

And when a party of them said:O people of Yathrib! There is no place for you to stand, and a party of them asked permission of the Prophet saying: Verily our houses are exposed, and they were not exposed; they only desired to fee away. (Qur'an, 33:13)

The bulk of the army, however, steadfastly bore up the hardship of inclement weather and rapidly depleting provisions. The coalition's army hurled arrows and stones at the Muslims.

Finally, a few of the Quraish's more valiant warriors, 'Amr ibn 'Abdwadd, Nawfil ibn 'Abdullah ibn Mughirah, Dhirar ibn Khattab, Hubairah ibn Abi Wahab, 'Ikrimah ibn Abi Jahl and Mirdas al-Fahri, succeeded in crossing the moat.

'Amr called for battle; nobody responded; he was considered equal to one thousand warriors. History accounts state that all the Muslims were as though birds were sitting on their heads: they were too afraid to raise their heads.

Three times did the Holy Prophet exhort the Muslims to give battle to Amr. Three times it was only 'Ali who stood up. In the third time, the Holy Prophet allowed 'Ali to go. When 'Ali was going to the battlefield, the Holy Prophet said:

"The whole faith is going to fight the whole infidelity."

'Ali invited 'Amr to accept Islam, or to return to Mecca, or to come down from his horse since 'Ali had no horse and was on foot. 'Amr alighted from his horse and a fierce battle ensued. For a while, so much dust covered both warriors that nobody knew what was going on. Once 'Amr succeeded in inflicting a serious cut on 'Ali's head, yet after some time, 'Ali killed 'Amr. Concerning this battle, the Holy Prophet said:

"Verily, one attack of 'Ali in the Battle of Khandaq is better than the worship of all human beings and jinns, up to the Day of Resurrection."

This killing of 'Amr demoralized the pagans, and all his companions fled away except Nawfil, who was also killed by'Ali.

The Muslims were short of provisions. The Holy Prophet had to tie a stone on his stomach in order to lessen the pangs of hunger. Abu Sa'eed al-Khudri said: "Our hearts had reached our throats in fear and desperation." On the other hand, the besieging army was getting restive; it could not put up any further with the rain and cold; its horses were perishing and provisions nearing exhaustion. The Holy Prophet went to the place where the Mosque of Victory (Masjid-ul-Fath) now stands and prayed to Allah. A fierce storm raged which uprooted the tents of the enemies; their pots and belongings went flying in all directions; an unbearable terror was cast in their ranks. The Meccans and the pagan tribes fled away. The first to flee was Abu Sufyan himself who was so upset that he tried to ride his camel without first untying its rope. This episode is referred to in the Qur'an in this ayat:

O ye who believe! Remember the bounty of Allah unto you when came upon you the hosts, so We sent against them a strong wind and hosts that ye saw not: and Allah is seeing all what you do (Qur'an, 33:9)

And also in ayat 25 which says:

And God turned back the unbelievers in their rage; they did not achieve any advantage, and Allah sufficed for the believers infighting, and

Allah is Strong, Mighty. (Qur'an, 33:25)

'Abdullah ibn Mas'ud was interpreting this ayat in (Tafsir ad-Durrul-Manthur) thus:

"And God sufficed the believers (through 'Ali ibn Abi Talib) in their fight"

As a direct result of this defeat of the infidels' combined forces in the Battle of Ahzab, the influence of the Quraish waned, and those, tribes who were till then hesitating to accept Islam out of their fear of Quraish began to send deputations to the Prophet. The first deputation came from the tribe of Mazinah, and it consisted of four hundred persons. They not only accepted Islam but also were ready to settle down at Medina. The Prophet advised them to return to their homes.

Likewise, a deputation of a hundred persons came from the Ashja' and embraced Islam. The tribes of Juhainah lived near them and were influenced by their conversion. One thousand of their men came to Medina and entered the fraternity.

Elimination of the Bann Quraizah

According to the terms of the treaty which the Banu Quraizah had contracted with the Muslims, they were bound to assist the Muslims against outside aggression. But, not to speak of assisting the Muslims or even remaining neutral, they had sided with the Meccans and joined the besieging foe. What was worse, they had tried to -attack the fortress where Muslim women and children had been lodged for safety. Living in such a close proximity to Medina, they had become a serious menace. As soon as the siege of their own town was lifted, the Muslims surrounded the Banu Quraizah's fortress. For some time they resisted but they ultimately opened the gates of their fortresses on the condition that their fate should be decided by Sa'd ibn Ma'adh, chief of the Aws. Basing his judgement upon the direction contained in the Old Testament itself, Sa'd ruled that the fighting men should be killed and their women and children made captive. The sentence was carried out. It was in this connection that the following ayats were revealed:

And He drove down those of the people of the Book who backed them from their fortresses, and He cast awe into their hearts: some you killed and you took captive another part (of them). And He made you inherit their land and their dwellings and their properties, and (to) a land which ye have not yet trodden, and God has power over all things. (Qur'an, 33:26-27)

Many critics had described this punishment as harsh. But what other punishment could be meted out to them? They had violated the pact and, instead of helping the Muslims, they joined the forces of their enemies and had actually besieged the Muslims. There were no prisons where prisoners of war could be detained nor any concentration camps where they could be put to forced labor, and the capture of women and children, thoughk appaling to the notions of the present age, was probably the only method known in those days to provide sustenance to them when the earning members of their families had lost their lives. At any rate, this was the customary aftermath of a war.

The Treaty

The Treaty of Hudaibiah and the Pledge of Ridhwan

In Dhul-Qa'dah, 6 A.H., the Prophet decided to perform the 'umrah (the lesser pilgrimage) to the Ka'bah which had been till then denied to the Muslims due to the hostility of the Meccans. Fourteen hundred Muhajirun and Ansar showed readiness to go with him. Lest there be any misgivings in any quarter about his intentions, he directed the Muslims not to carry any arms other than swords, and he himself put on the robes of ihram and took up camels to sacrifice. The Muslims camped at Hudaibiyah, ten miles from Mecca. An envoy was sent to the Meccans to obtain-their permission for visiting the Ka'bah but it was rejected. Instead, the Meccans collected a force to prevent the Muslims from entering Mecca. The Quraish sent Budayl of the tribe of Khuza'ah, to tell the Prophet that he was not allowed to visit the Ka'bah. The Prophet said that he had not gone there to fight but to perform the pilgrimage.

The Quraish deputed 'Urwah ibn Mas'ud al-Thaqafi to have a talk with the Prophet, but nothing came out of it. The Prophet then sent Karash ibn Umayyah to the Quraish, but the messenger was mistreated, and it was only with difficulty that he escaped with his life. The vanguard of the Quraish attacked the Muslims, but it was captured. The Prophet demonstrated great clemency and set the captives free. Ultimately, 'Uthman (who belonged to the same clan to which Abu Sufyan belonged) was sent to persuade the Quraish to allow the Muslims to visit the Ka'bah. News came that 'Uthman had been killed by the Quraish. The Muslims took a pledge on the hands of the Prophet, known as "Bay'atur-Ridhwan", to stand by him to the last. Referring to this pledge, the Qu'ran says:

Indeed God was well pleased with the believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)

However, it came to be known later that the news of Uthman's murder was not true. After considerable difficulty, a treaty was ultimately signed with Suhayl ibn 'Amr, Quraish's envoy, on the following terms reproduced in almost all the Arab Chronicles:

The Muslims should return to Medina that year without performing the pilgrimage.

They could return the next year but their stay should not exceed three days.

The Muslims should not bring any arms with them except sheathed swords.

There would be no war between the Quraish and the Muslims for ten years.

Muslims residing in Mecca would not be allowed to migrate to Medina, but if any Muslim wanted to settle in Mecca, he should not be prevented from doing so.

Any idolater or Meccan Muslim migrating to Medina without the permission of his clan will be sent back to Mecca, but a Muslim of Medina going back to Mecca without permission will not be allowed to return.

Any tribe in Arabia will be free to join any of the parties to the pact, and the allies also will be bound by this treaty.

Although these terms were apparently disadvantageous to the Muslims, the Prophet accepted them. No sooner had the terms been agreed upon than a critical situation arose. Abu Jundal, son of the said Suhail, had been imprisoned by his father for accepting Islam and was being severely mistreated. He managed to escape and, with his fetters on, reached Hudaibiyah just before the treaty was signed. Suhail, the emissary of the Meccans, demanded his return according to the terms of the treaty. The Muslims said that the treaty had not been signed yet. Suhail said that if his son was not returned to him, there would be no treaty at all. Abu Jundal pleaded with the Muslims in the name of mercy not to throw him back to the tyranny of the Meccans and showed the injuries they had inflicted upon him. The Muslims were moved to plead his cause and 'Umar made an impassioned appeal, but the Prophet silenced them by declaring that he could not break a treaty. He consoled Abu Jundal by saying that God would create some way for his deliverance.

Some Muslims were unhappy abut this treaty. 'Umar ibn al-Khattab talked very rudely to the Holy Prophet. Afterwards, he used to say: "Never did I have doubt (about the truth of Islam) since my acceptance of Islam except on that day (of Hudaibiyah)."

The Prophet sacrificed his animals at Hudaybiyah. Having shaved his head, he removed the robes of ihram. Many Muslims were reluctant to do so, but finally they followed suit.

After three days' stay at Hudaibiyah, the Muslims returned to Medina. On the way back, Surah 48 titled "TheVictory" was revealed. It described the treaty as an open victory for the Muslims. Later events confirmed that it was really a great victory for them.

Till then, idolaters and Muslims had not been mixing with each other. By virtue of this treaty, they started doing so freely. On account of their family relationships and trade connections, the Meccans started visiting Medina, and many of them stayed there for months. In this way, they were getting acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims. The Muslims of Medina who were visiting Mecca left behind them similar impressions. The result was that the Meccans were themselves attracted to Islam and many of them embraced the new religion. It is recorded that during the two years following this treaty, more people accepted Islam than during the whole nineteen years since the inception of the mission. A clear proof is found in the fact that while only 1,400 Muslims had accompanied the Prophet for the lesser pilgrimage when the treaty of Hudaibiyah was concluded, two years later, that is, when Mecca fell in the hands of the Muslims, 10,000 Muslims accompanied him.

Inviting Sovereigns of Neighboring States

The tranquility afforded by the Hudaibiyah peace treaty gave an opportunity to the Prophet to propagate Islam throughout Arabia and to enable Islam to embark upon its attempt to embrace all humanity. He sent ambassadors with his letters to Heraclius, the Byzantine emperor, to Khusro Parviz Il, the Kisra of Persia, to the kings of Egypt and Abyssinia, the chiefs of Yemen and Syria. These letters have been preserved and reproduced by Arab chroniclers.

The letter to Heraclius, which was carried by Dahiyah al-Kalbi, read as follows:

In the name of God, the Beneficent, the Merciful. From Muhammad, the slave and Messenger of Allah, to Heraclius, the emperor of Rome. Peace be on him who follows the guidance. After this, I invite you to accept Islam. Accept Islam and you will prosper and Allah will give you double rewards. But if you refuse, the sin of your people also will fall on your shoulders. O People of the Book! Come to a word common between us and you: that we shall not worship anything save Allah, and that we shall not associate anything with Him, nor shall some of us take others for lords besides Allah. But if they turn back, then say: Bear witness that we are Muslims.

Herachus wanted to know more about this religion, so he summoned some Arab merchants who had come to Gaza with a caravan. Abu Sufyan, one of the bitterest enemies of the Prophet, happened to be in that group, so he became its spokesman. The conversation that took place between Heraclius and Abu Sufyan is preserved in the books of traditions:

Herachus: Is the family of the person claiming prophethood a noble one?

Abu Sufyan: It is a noble family.

Heraclius: Has anyone else in", this family claimed prophethood?

Abu Sufyan: No.

Heraclius: Has there been any king in this family?

Abu Sufyan: No.

Heraclius: Are the people who have accepted this religion weak or influential?

Abu Sufyan: They are weak people.

Heraclius: Are his followers increasing or decreasing?

Abu Sufyan: They are on the increase.

Heraclius: Have you ever known him to tell lies?

Abu Sufyan: No.

Heraclius: Does he ever commit a breach of any pact?

Abu Sufyan: He has not done it so far, but we would like to see if he keeps up a new peace treaty that we have recently negotiated with him.

Heraclius: Have you ever fought against him?

Abu Sufyan: Yes.

Heraclius: What was the result?

Abu Sufyan: Sometimes we won and sometimes he.

Heraclius: What does he teach?

Abu Sufyan: He bids people to worship one God and not to associate any partners with Him, to offer prayers, to be truthful and chaste, and to bestow alms.

Heraclius then summed up the conversation thus:

"You say that this man belongs to a noble family. Prophets always come from noble families. You say that no one else in the family ever before claimed prophethood. Had it been so, I would have thought that he was influenced by family traditions. You say that none of his predecessors was a king. Had it been so, I would have thought that he was aspiring to attain kingship. You admit that he never tells lies. A person who does not tell a lie to a man cannot tell a lie about God. You say that poor people are the adherents of his creed. The first followers of prophets always come from this class. You say that his religion is expanding. This is a characteristic of a true religion. You say that he does not deceive. Prophets do not deceive anyone. You say that he bids you to offer prayers and to observe purity and chastity. If all this is true, his realm will come right up to my domain. I had thought that a prophet might be coming, but I did not think that he would be born in Arabia. If I could go there, I would have paid homage to him."

Abu Sufyan used to say that he had to give true answers to the emperor, as he was afraid of being contradicted by one or more of his caravan companion if he gave any false reply.

The envoy sent to Khusro Parviz met a different reception. Khusro Parviz was enraged at the very idea of an ordinary person addressing him, the great Kisra that he was, on terms of equality, so he tore the letter to pieces. Kisra directed his governor of Yemen to arrest the person claiming to be a prophet and to send him to his court. When the governor's messengers arrived at Medina and asked the prophet to comply with Kisra's orders on pain of his country's destruction, the Prophet replied, "Go back and tell him that the Islamic empire will reach the throne of Kisra's kingdom." Not many years had passed when this prophecy came true.

The envoy sent to Harith, chief of the Ghassan tribe ruling Syria, was put to death. This eventually became the cause of a conflict with the Christians which resulted in the Battle of Mu'tah and the expedition of Tabuk.

The Prophet sent an epistle to al-Mundhir, the then Iranian Governor of Bahrain. It read as follows:

In the name of Allah, the Beneficent, the Merciful. From Muhammad the Messenger of Allah to al-Mundhir son of Sawa. Peace on him. Praise be to Allah besides Whom there is no other god. And I bear witness that there is no god except Allah and that Muhammad is His servant and messenger. And now I remind you of Allah, the Mighty and the Glorious. Whoever receives admonition receives it for his own good, and whoever obeys my envoys and follows their instructions obeys me. Whoever is sincere to them is sincere to me. My envoys have spoken well of you. I have accepted your intercession on behalf of the people of Bahrain. Leave to the Muslims all they owned before accepting Islam. While I hereby grant indemnity to the wrongdoers, you should also forgive them. You shall not be deposed so long as you conduct yourself well. And whosoever continues following his (religion of) Judaism shall be liable to pay the jizyah (defence tax).

The letter sent earlier to Negus, the king of Abyssinia, had read as follows:

In the name of Allah, the Beneficent, the Merciful. From Muhammad the Messenger of Allah to Negus, the king of Abyssinia. Peace be on him who follows the path of Guidance. Praise be to Allah besides Whom there is no other god, the Sovereign, the Holy One, the Preserver of Peace, the Keeper of the Faithful, the Guardian. I bear witness that Jesus son of Mary is indeed a spirit of God and His word, which He conveyed unto the chaste Virgin Mary. He created Jesus through His word just as he created Adam with His hands. And now I call you to Allah Who is One and has no partner, and to friendship in His obedience. Follow me and believe in what has been revealed to me, for I am the Messenger of Allah. I invite you and your people to Allah, the Mighty, the Glorious. I have conveyed the message, and it is up to you to accept it. Once again, peace on him who follows the path of guidance.

Another epistle sent to Muqauqis, the then Roman Viceroy over Egypt, was as follows:

In the name of Allah, the Beneficent, the Merciful. From Muhammad, the servant and Messenger of Allah to Muqauqis, Chief of the Copts. Peace be on him who follows the path of Guidance. I invite you to accept the message of Islam. Accept it and you shall prosper. But if you turn away, then upon you shall also fall the sin (of misleading by your example) the Copts. O people of the Book! Come to a word common between us and you: that we shall worship none but Allah and that we shall ascribe no partners unto Him and that none of us shall regard anyone as lord besides God. And if they turn away, then say: Bear witness that we are Muslims.

At the Fort

The Battle of Khaibar

The banishment of the Jewish tribes of Banu Nadhir and Banu Qinaqa' from Medina had accentuated the animosity of the Jews towards the Muslims. These tribes had settled down at Khaibar at a distance of about eighty miles from Medina. "Khaibar" means: "fortified place". It was a Jewish stronghold comprised of seven fortresses: Naaim, Qamus (on a hill of the same name), Katiba, Shiqu, Natat, Watih and Sulalim, of which Qamus was the most fortified.

These tribes were instigating other tribes to join them in a conclusive assault upon the Muslims. The Battle of Ahzab was the first attempt in which the Jews had participated for the siege of the Muslims. The reverses they had suffered had not deterred them. Their chief, Usir ibn Razam, collected all the Jewish tribes and solicited the aid of Ghatfan for a final showdown. To demonstrate their strength, Ghatfan sent a posse, which captured twenty camels of the Prophet after killing their herdsman and capturing his wife.

The news of the preparation of the Jews was reaching Medina frequently. At last, the Holy Prophet decided to crush them before they could destroy the Muslims. It was the "near victory" foretold in the Sura of "Victory" revealed just after the truce of Hudaibiyah:

Indeed God was well pleased with the Believers when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (Qur'an, 48:18)

By the middle of Muharram, 7 A.H., the Holy Prophet marched on Khaibar with 1,400 persons. In about seven days, six of the Jewish fortresses were overrun by the Muslims. Then Qamus was besieged. Abul Fida says the following in his book of history: (Tarikhu 'l-mukhtasar fi Akhbari 'l-basha):

In those days, the Prophet sometimes used to suffer from migraine. As a matter of chance, on the day he reached Khaibar, he suffered from the same. Abu Bakr, therefore, took the banner and went out to fight but returned unsuccessful. Then Umar took the standard and fought hard, more than his predecessor, but returned equally unsuccessful. When the Prophet came to know of these reversals, he said, "By Allah, tomorrow I will give the standard to a man who loves Allah and His Messenger and whom Allah and His Messenger love, one who is constant in onslaught and does not flee, one who will stand firm and will not return till victory is achieved." Having heard this, both the Immigrants and the Helpers aspired for the flag. When the day dawned, having said the morning prayer, the Prophet came and stood among his companions. Then he called for the banner. At that moment, every companion was engrossed in the hope and desire of getting the flag, while the Prophet called for 'Ali who was suffering from red eyes. The Prophet took some of his own saliva on his finger and applied it to 'Ali's eyes. The eyes were at once cured and the Prophet handed over the standard to him.

Shaikh 'Abdul-Haqq Muhaddith Dehlavi (traditionist) writes in his Madarijun-Nubuwwah as follows:

"Then 'Ali started with the flag in his hand and, reaching under the fort of Qamus, planted the standard on a rock. A Rabbi who was watching from the fort asked, 'O standard-bearer! Who are you?' 'Ali replied, 'I am 'Ali son of Abu Talib.' The Rabbi called unto his people, 'By the Torah, you will be defeated! This man will not go back without winning the battle."'

The author of Madarijun-Nubuwwah, states the following:

"Perhaps that Jew was well informed of 'Ali's valor and had seen his praises in the Torah."

He further states in his afore-mentioned book:

"Harith, brother of Marhab, first sallied forth from the fort with a huge spear whose point weighed about 3 mounds (a measure of weight, varying from a few lb. to 84 lb. according to the custom of the area). In his immediate attack, he killed a number of Muslim veterans. Then 'Ali proceeded towards him and dispatched him to hell. in one stroke. When Marhab was informed of his brother's plight, he rushed out of the fort accompanied by some of the bravest soldiers from the Khaibar garrison to avenge his brother's death. It is said that Marhab was the strongest, tallest, and the most fierce among the warriors of Khaibar and that none equalled him in his might. That day, he was armed twice over, wearing double armor with two swords dangling by his sides. He was also wearing two turbans with a helmet over and above. He marched ahead in the battlefield singing about his own valor. Nobody among the Muslims dared to fight him in the battlefield. 'Ali, therefore, darted out, reciting about his own valiance in response to Marhab's. Taking the initiative, Marhab attacked 'Ali with his sword. But 'Ali avoided the blow and rendered with Dhul-Fiqar such a forceful blow on Marhab's head that it cut through the latter's helmet, the double turban, the head, till it reached the man's throat. According to some narratives, it is said that he was cut up to his thigh, in others that it tore him into two parts upon the saddle. Marhab took his way to hell in two pieces. Then the Muslims under the command of 'Ali began fighting the Jews. 'Ali himself killed seven generals of the Jewish forces everyone of whom was considered to be most valiant. After these had been killed, the remnants of the Jewish troops ran helter-skelter towards their fort. 'Ali followed them in hot pursuit. In this rush, one Jew delivered a blow to 'Ali's hand wherein he carried his shield. The shield fell down. Another Jew picked it up and made good with his booty. This infuriated 'Ali, who was now strengthened with such a spiritual force and divine strength that he jumped across the moat and came straight to the door of the iron gate. He dislodged it from its hinges, held it up as a shield, and resumed fighting."

According to Ibn Hisham's Sirat, and according to Al-Tarikh al-Kamil and Abul Fida's Tarikh, Abu Rafi' is cited saying:

"When the Prophet gave the flag to 'Ali and bade him fight the forces of Khaibar, we, too, accompanied him. When 'Ali was a short distance from the fort, fighting all along, a Jew struck a blow on his hand with such a force that the shield 'Ali was holding fell down. 'Ali at once pulled out a part of the gate of Khaibar, held it up as a shield and fought till Allah granted him a clear victory. Once the fighting was over, he threw it away. It was so heavy that eight men from among us could hardly turn it over from one side to the other."

An agreement was reached with the Jews of Khaibar. Their lands and movable property were left in their hands. They were allowed to practice their religion freely. In return for the protection they would receive, they were required to pay the Muslims half the produce of their lands. The Prophet maintained the right to turn them out of their lands whenever he so decided. The battle of Khaibar is important as it put an end to the Jewish resistance and, for the first time, a non-Muslim people were made "Protected Persons" of the Muslim commonwealth.

On the same day, Ja.'far ibn Abi Talib returned from Ethiopia. The Holy Prophet said:

"I do not know on which blessing of Allah I should thank Him more: on the victory of Khaibar or on the return of Jaf'ar!"

Fadak

The Holy Prophet then sent an expedition with 'Ali ibn Abi Talib to a Jewish tribe living in Fadak. Without any battle, they agreed to the same terms as the people of Khaibar had.

The income from Khaibar was for all Muslims in general, whereas the income from Fadak was exclusively for the Prophet because it was taken without any use of force. Jalaluddin al-Suyuti states in Ad-Durr al-Manthur on the authority of Bazaar, Abu Yaala and Ibn Abi Hatim who have taken the tradition from Abu Sa'eed al-Khudri that when the verse: Wa aati dhal-Qurba Haqqahu (Qur'an, Chap. 17, V. 26), ("and give thy kinsfolk their dues") was revealed, the Prophet gave the property of Fadak as a gift to Fatimah. Ibn 'Abbas has narrated that:

"When the verse And give thy kinsfolk their dues' was revealed, the Prophet assigned the Fadak property to Fatimah."

A Visit to Mecca

According to the terms of the treaty with the Meccans, the Muslims could visit Mecca the next year. Towards the end of the seventh year of Hijra (March 629 C.E.) the Prophet, accompanied by about two thousand Muslims, proceeded to Mecca to make the lesser pitgrimage (the 'umrah). The Quraish left their houses and watched the Muslims from their tents pitched on the heights- of the surrounding hills. After three days' sojourn, the Muslims retired strictly in accordance with the terms of the treaty.

The Battle of Mu'ta

The Battle of Mu'ta

It has already been mentioned that the envoy sent to the Ghassanid prince of Busra had been killed en route at the hands of Shurahbil, a feudatory of the Byzantine emperor. In order to exact reparations, the Prophet, on his return to Medina after the pilgrimage, sent a force of 3,000 men with an order to go to the place where the envoy (Harith ibn 'Umayr al-Azdi) had been killed.

The Holy Prophet gave to Zaid ibn Harithah the command of the army, saying, "If Zaid is killed, then JaTar ibn Abi Talib will be the commander, and if he, too, is killed, then 'Abdullah ibn Rawahah will command the army. And if he is killed, then the Muslims should select someone as their commander."

Hearing it, a Jew said: "If he is a true Prophet, none of these three will remain alive." Before dispatching this expedition, he instructed them as follows:

Many servants of God will be busy worshipping Him in their places of worship (churches). Do not touch them.

Do not lift your hand against any woman (to strike her).

Do not kill any child or minor boy.

Do not kill any old person.

Do not destroy any green tree.

These instructions imparted in an age when hardly any scruples were exercised during bloody engagements indicate the depth of the Prophet's compassion and the efforts he was exerting to effect reforms in all walks of life.

The Muslim force marched under the command of Zaid ibn Harithah to Mu'ta in Syria. In order to meet it, the Syrians had raised a huge army. Although far outnumbered, the Muslim force gave a heroic account of its valor, but the disparity in number was too great. When its commander, Zaid, was slain, the command was taken over by Ja'far ibn Abi Talib, a cousin of the Holy Prophet. He, too, was killed and 'Abdullah ibn Rawahah, took the command. When, as prophesied by the Holy Prophet, he, too, was martyred, the command went to Khalid ibn al-Walid who was able to bring about a successful retreat.

The Holy Prophet was much grieved by the death of Zaid and Ja'far. About Ja'far, whose hands were both severed before he fell down, the Holy Prophet said that Allah had given him two wings of emerald in place of his arms whereby he flies in the Garden with the angels. That is why Ja'far is known as at-Tayyar (the flyer).

The Fall of Mecca

One of the conditions of the Treaty of Hudaibiyah was that the Quraish would not fight against any ally of the Muslims, nor should the Muslims fight against any ally of the Quraish. In simple language, the clause of 10-years' cease-fire included the allies as well as the principals.

During the month of Ramadhan of 8 A.H., the Banu Khuza'ah, an ally of the Muslims, were attacked by Banu Bakr and their allies, the Quraish. By virtue of their alliance with the Muslims, the Banu Khuza'ah sought the aid and protection of the Prophet. The Prophet sent an emissary to the Quraish to persuade them to accept any of the following terms:

Reparations should be paid for the massacred people of Banu Khuza'ah, or The Quraish should break their alliance with Banu Bakr, or The treaty of Hudaibiyah should be abrogated.

The Quraish accepted the last alternative. The time had come to free the citadel of Islam from idolatry and to end the reign of oppression in Mecca. The Prophet marched with ten thousand men on the 10th of the month of Ramadhan and camped a short distance from Mecca. The Meccans sent a few scouts, including Abu Sufyan, to find out the strength of the Muslim army. Abu Sufyan was seen by 'Abbas, uncle of the Holy Prophet, who took him to the Holy Prophet.

The Prophet, in honor of the recommendation made by his uncle, offered protection to Abu Sufyan. Then the Prophet said, "Isn't it time for you to know the creed: La ilaha illa-Allah?!" Abu Sufyan replied, "Why not?" Then the Prophet further asked him, "And is it not the time for you to confirm that I am the Messenger of Allah?!" Abu Sufyan said, "I have still some doubt about it." At this response, 'Abbas rebuked Abu Sufyan: "Fie upon you, fellow! Confirm his prophethood or you will be killed!" So Abu Sufyan recited both declarations of the creeds of confirmation, and with him Hakim ibn Hizam and Budail ibn Warqa' also accepted the Islamic creed.

Abul-Fida writes the following in his Tarikh:

"Then the Prophet asked 'Abbas to take Abu Sufyan round the valley of Mazeeq and to show him the army of Islam. 'Abbas said, 'O Messenger of Allah! Abu Sufyan is a boaster! Perhaps you should give him some distinctive order so that he may have a chance to boast about it among the Quraish.' The Prophet said, 'Well, then, whoever seeks refuge in Abu Sufyan's house shall be given protection. And also he who seeks refuge in the Sacred Mosque and in the house of Hakim Bin Hizam or shuts the door of his house shall be given protection'. 'Abbas further says, 'Then I took Abu Sufyan for a review of the Islamic army. At Abu Sufyan's request, I pointed out to the eminent people from every clan who were present in the Islamic regiments. In the meantime, the Prophet passed by his army, which was clad in green uniforms. Abu Sufyan cried out `O 'Abbas! Verily your nephew has acquired quite a kingdom!' 'Abbas said to him, 'Woe unto thee! This is no kingship! It is prophethood!"

Apart from a slight resistance offered by 'Ikrimah and Safwan, Muhammad (s.a.w.a.) entered Mecca almost unopposed. It happened on a Friday, the 20th of the month of Ramadhan, 8 A.H.

The city which had scoffed and jeered at Muhammad's prophetic mission, ruthlessly persecuted him and his disciples and ultimately driven his disciples away, had created all manner of obstacles in the propagation of the faith and had waged war upon war on the Muslims. This same city now lay at his feet. At this moment of triumph, he could have done anything he wished with the city and the citizens, but he had not come to the world to cause misery or bloodshed but as a benefactor of mankind, to proclaim the message of God and to guide erring humanity to the righteous course: to the worship of the One and Only God.

'Abdullah ibn Mas'ud says:

"Entering Masjidul-Haram, the Holy Prophet started breaking and demolishing the idols. There were three hundred and sixty idols fixed in the walls and on the roof of the Ka'bah with lead or tin. Any idol near which the Prophet went and towards which he pointed his cane, saying:

Right has come and falsehood has vanished; verily falsehood is destined to vanish (Qur'an, 17:81)

The idol fell headlong on the ground without anyone touching it. Lastly, there remained an idol of Banu Khuza'ah on the rooftop of the Ka'bah. It was made of polished brass. The Prophet ordered 'Ali to climb on his shoulders, which 'Ali did, throwing that last idol down which shattered into pieces on impact."

Then he ordered Bilal, the Ethiopian, to go on the rooftop of the Ka'bah to call the adhan. The wordings of the adhan, coupled with the fact that it was called by a freed Negro slave, caused much heartache among the Quraishites. After clearing the Ka'bah, the first House of God built by Ibrahim (a.s.), of all the symbols of idolatry, he assembled the Quraish and delivered the following sermon to them:

"There is no god but Allah. He has no partners. He has fulfilled His promise and helped His slave and defeated all coalitions (allied) against him. All authority, revenge and blood reparations are under my feet. The guardianship of the Ka'bah and the arrangements for the supply of water to pilgrims are exempt. O! You Quraish! The arrogance of the heathen days and all pride of ancestry God has wiped out. All mankind descended from Adam, and Adam was made of clay."

He then recited the following verse of the Qur'an:

O people! Surely We have created you of a male and a female and made you into nations and tribes so that you may identify one another. Surely the most honorable ofyou with Allah is the one among you who is most pious; surely Allah is Knowing, Aware. (Qur'an, 49:13)

Having dwelt upon the equality and brotherhood of mankind and preached the Unity and the Omnipotence of God, he inquired from the Quraish: "Descendants of Quraish! How do you think I should act towards you?" "With kindness and pity, gracious brother and nephew," beseeched they.

The Prophet magnanimously declared:

"I shall speak to you as Yusuf spoke unto his brothers: 'There is no reproach against you today; God will forgive. He is the most Merciful and the most Compassionate."' (Qur'an,12:92)

Then he said to them:"Go; you are free!" Mecca lay conquered but not a single house was plundered, nor any woman insulted. Cruelties, insults and oppression perpetrated during a long period of twenty-one years were now forgiven. The Muhajirun were asked even to forego their houses and properties, which on their migration to Medina had been occupied by the Meccans. Through all the annals of history, there have seldom been any conquests like this.

The result of this magnanimity and' compassion was that those very die-hards who had relentlessly opposed the Prophet and refused to listen to the Divine message converged around him in their multitudes and accepted Islam. The glad tidings given by God about the peace of Hudaybiyah came true and His injunction had been obeyed:,

When there comes assistance from Allah and victory, and when you see men entering the religion ofAllah in companies, then celebrate the praise of your Lord, and implore His forgiveness; surely He is oft-returning (to mercy). (Qur'an, Ch. 110)

Once the Meccans submitted to the faith, disciples were sent out to all neighboring tribes to invite them, with peace and good will, to embrace Islam. Many tribes responded positively to the call. However, there was one tragic incident, which must be mentioned. Khalid ibn al-Walid (who had accepted Islam a few months before the fall of who had already accepted

Mecca) was sent to Banu Khuzaimah Islam. When they learned of Khalid's arrival, they came out cautiously armed. Khalid asked them who they were and in reply he was informed: "They are Muslims following the teaching of Muhammed; they pray in the recognized form of prayer, have built a mosque, recite the adhan and the iqamah and gather together on Fridays for prayers." Khalid then asked them why they had come out to meet him armed. They said that they were on inimical terms with a fellow Arab clan and mistook Khalid's men for their enemies. But Khalid did not accept their explanation and asked them to yield their arms. They at one yielded. Khalid then ordered his companions to tie their hands behind their shoulders, then he placed them in the custody of his comrades. Early next morning, he ordered that the custodian of each of the prisoner should himself kill that prisoner. Thus, these innocent Muslims were killed then and there.

Another version of this incident says that when Banu Khuzaimah submitted their arms at the order of Khalid, he himself unsheathed his sword and killed one hundred men of that clan. Someone from Banu Khuzaimah informed the Prophet about this tyranny. The Prophet was angered and in dismay thrice repeated, "O Lord! I deplore Khalid's action!"

Abul-Fida adds: "Then the Prophet sent 'Ali with gold to Banu Khuzaimah and ordered that the blood money of the victims and compensation for their lost properties should be paid with the same. 'Ali did as he was bidden."

The Battle of Hunain

The Battle of Hunain

The violent tribes of Hawazin and Thaqif joined hands. Collecting a large force, they marched upon the Muslims. In order to enable them to pursue their hostility to the bitter end and to inspire their own ranks to desperate deeds, they had brought their families with them. On the 6th of Shawwal, a pitched battle was fought at Hunain, about ten miles from Mecca. The Hawazin and Thaqif had taken up vantage positions. They almost took the Muslims by surprise, attacking them in the early hours of the morning. They fought in a spirit of desperation. The Muslims first lost ground and their defeat seemed imminent.

At that time, a cousin of the Holy Prophet named Abu Sufyan ibn al-Harith was holding the bridle of the Prophet's horse. As the Prophet was witnessing his people's retreat, he called out to them, "Where are you rmming off to?!" But nobody was paying any attention to him. The Prophet (s.a.w.a.) then told his uncle 'Abbas to call the Muslims back. 'Abbas wondered as to how his voice would reach the fleeing herd. The Prophet (s.a.w.a.) said that Allah would cause his voice to reach them, no matter how far they might have gone. 'Abbas called them in these words as the Prophet had taught him: "O group of the Helpers! O people of the tree of Samrah!" Those who proved to be firm in the battle of Hunain include 'Abbas, 'Ali ibn Abi Talib, Abu Sufyan ibn alHarith, 'Aqil ibn Abi Talib, 'Abdullah ibn al-Zubayr, Zubayr ibn al-'Awwam and Usamah ibn Zaid.

AI-Halabi remarks in Al-Sira alHalabiyya that only four persons remained with the Holy Prophet, three of whom were Hashimites, i.e., 'Ali ibn Abi Talib, 'Abbas and Abu Sufyan ibn al-Harith, and one non-Hashimite, i.e., 'Abdullah ibn Mas'ud.

Abul-Fida makes another point. He says:

"When the Muslims fled, the secret malice which the people of Mecca entertained against the Muslims was exposed. Abu Sufyan ibn Harb gleefully cried out, 'They will not stop until they reach the seashore!"

However, after the call of 'Abbas, at last the deserters returned and ultimately the Hawazin and Thaqif were totally routed. The Thaqif took refuge in the city of Ta'if but the families of the Hawazin, with all their flocks and herds, fell into the hands of the Muslims. Ta'if was besieged, but the siege was lifted a day later. The Hawazin approached the Prophet and beseeched him to restore their families to them. The Prophet answered them that he could not compel his army to forego all the fruits of victory and that if they wanted their families back, they would have to forego their worldly goods. To this, the Hawazin consented. On the next day, on the advice of the Holy Prophet, they approached the Prophet and repeated their request. The Prophet replied, "My own share of the captives, and that of the children of 'Abdul-Muttalib, I give back to you at once." The army followed suit, and six thousand people were set free. The Hawazin were so overwhelmed by this generosity that many of them accepted Islam there and then.

The spoils of the war, which consisted of 24,000 camels, 40,000 goats, and a considerable quantity of silver, were distributed among the army. In making the distribution, the newly converted Muslims as well as many non-Muslims of Mecca, known in history as "mu'allafatul qulub" (those who were helped in order to win their hearts) were given disproportionately larger shares. Some Ansar considered this as an act of partiality, and their discontent was reported to the Prophet. It was also reported that Ansar feared that now that Mecca was conquered, the Holy Prophet would return to it and migrate from Medina. The Holy Prophet delivered a lecture to them wherein he said:

"O Ansar! I have learned about your discourse. When I came to you, you were wandering in the dark, and the Lord gave you the right direction. You were suffering, and He made you happy. You were enemies of one another, and He filled your hearts with brotherly love and concord. Was it not so, tell me?"

"Indeed, it is even as you say," was the reply: "Lord and to His Prophet belong the benevolence and the grace."

"Nay, by the Lord," continued the Prophet, "but you might have answered (my questions), and answered truly, for I would have testified to its truth myself 'You came to us rejected as an impostor, and we believed in you; you came as a helpless fugitive and we assisted you; you were poor and outcast, and we gave you asylum, comfortless and we solaced you. 'O Ansar! Why do you disturb your hearts because of the things of this life? Are ye not satisfied that others should return with the flocks and the camels, while you go back to your homes with me in your midst? By Him Who holds my life in His hands, I shall never abandon you. If all mankind went one way and the Ansar went another, surely I would join the Ansar. The Lord be favorable to them, and bless them, and their children, and their children's children!"

At these words, say the chroniclers, they all wept until tears ran down their beards. And they all cried with one voice, "Yes, Prophet of God, we are well satisfied with our share." (meaning the presence of Holy Prophet in Medina). Thereupon they retired happy and contented. Muhammad soon after returned to Medina.

Islam Spreads

Islam Spreads

The fall of Mecca was the signal for an unprecedented rush to accept Islam. As 'Amr ibn Salamah, a foster son and companion of the Prophet, stated:

"The Arabs were waiting for the Quraish to accept Islam. They used to say that Muhammad (s.a.w.a.) must be left to his people. If he would emerge victorious over them, he is undoubtedly a true prophet. When Mecca was conquered, all the tribes hastened to accept Islam."

Zakah collectors were sent into the territories that came under the Muslims' control. These officials not only demonstrated great fairness in collecting the zakah and jizyah, but also preached effectively to the people, for most of them were pious and God-fearing people. After the fall of Mecca, teachers were sent in all directions to bring the people to God's way, and they met with so much success that hosts upon hosts flocked to the Prophet. It is about such mass conversions that the Qur'an has stated:

When there comes assistance from Allah and victory, and you see men entering the religion of Allah in companies. (Qur'an, 110:1-2).

After the order was issued prohibiting the polytheists from entering the Sacred Mosque, the entire Hijaz was Muslim.

By the 10th of Hijra, the influence of Islam had reached Yemen, Bahrain, Yamama, Oman, Iraq, and Syria. The Chief of the Daws, a tribe in Yemen, had accepted Islam even before the emigration. In 8 A.H., Khalid was sent to Yemen to preach Islam but could not make much headway. Then 'Ali went there and read the epistle of the Prophet; the entire tribe of Harridan accepted Islam. In 10 A.H., Wabr was deputed to contact the leading Persians residing in Yemen. Firoz Dailami, Markabood and Wahb ibn Munabbih accepted Islam through him. Ma'adh ibn Jabal and Abu Musa al-Ash'ari were also sent to Yemen with the following instructions:

"Be polite, not harsh; give glad tidings to the people and condemn them not. Work together. When you meet people who already follow some religion, preach to them about the Oneness of God and (my) Messengership; if they accept, tell them that God has enjoined prayers five times in a day and night. If they agree to do so, tell them that zakah is also obligatory upon those who can afford to pay in order to help the poor. If they give zakah do not pick out only things of better quality. Beware of the curse and the supplication of victims, for they reach straight to God."

Their efforts met with considerable success. Meanwhile, Khalid was inviting people to the faith in Najran and the tribe of Abdul-Madan came forward to accept it.

In 8 A.H., Munqir ibn Habn of the tribe of 'Abdul-Qais of Bahrain visited Medina and accepted Islam. Through his efforts and those of his father, their tribe entered the fold and sent a deputation of fourteen persons to the Prophet. In the same year, 'Ala al-Hadhrami was sent to Bahrain to preach to the people. He succeeded in converting its governor, Mundhir ibn Sawa and the public followed suit.

Similarly, Abu Zaid al-Ansari and 'Amr ibn al-'Aas were sent to Oman in 8 A.H. with letters from the Prophet to its chieftains Ubaid and Jaifar. When the chieftains accepted Islam, the whole tribe of Azd responded favorably to the invitation. [The original letter has now been discovered, and its photo was published in the Light magazine (Dar-es-salaam), of June 1978].

By 9 A.H., Islam was gaining some adherents in Syria. Its governor, Farwah, became Muslim. When the Roman emperor learned about it, Farwah was guillotined. He died with a couplet on his lips saying: "Convey my message to the Muslim leaders that I sacrifice my body and honor in the way of God."

As Islam started spreading to the farthest corners of Arabia, a large number of deputations from different tribes began pouring into Medina. Ibn Ishaq has given details of fifteen of them. Ibn Sa'd describes seventy deputations, and the same number is mentioned by al-Damyati, al Mughaltai and Zainuddin al-Iraqi. Hafiz Ibn Qaiyyim and al-Qastalani have critically verified the accounts of these deputations and have themselves given details of thirty-four others.

It was thus, and thus alone, that Islam gradually spread. During a short period of time, it blazed in radiant splendor over the continents.

An Expedition to Tabuk (Rajab, 9 A.H.)

The indecisive battle at Mu'ta had stirred a considerable chagrin to the Roman emperor, Heraclius. Elated by his victories over the Persians and apprehensive of the growing power of the Muslims, he directed his feudatories to collect a huge force to invade Arabia. The tribes of Lakhm, Hudham, Amela and Ghassan gathered to help the Roman army. When news of this preparation reached Medina through a trade caravan, it caused a great deal of anxiety among the Muslims. How alarmed they were can be judged from one incident: A neighbor of 'Umar knocked at his door in the night. When 'Umar came out and inquired what the matter was, the visitor said a calamity had befallen. 'Umar asked whether the Ghassanids had come. The visitor was perturbed over another matter but the attack of the Ghassanids was considered so imminent that Umar's frst thought went to it. In order to meet this danger, the Prophet hastily collected a force of 30,000 volunteers with 10,000 horses among them. In spite of the severe famine that had overtaken Najd and Hijaz and the intense heat of the weather, his people rallied around him. Those who were in a position to do so generously donated large sums of money to meet the expenses of the expedition and to buy weapons and armor to those who could not afford to buy them. This was the first occasion when an appeal for public donations was made, and many Muslims responded generously.

An old and very poor woman brought a small quantity of dates as her contribution. Some hypocrites ridiculed her, but the Holy Prophet said that her contribution was more precious in the sight of Allah than that of many people who had contributed only to show off.

The Holy Prophet left 'Ali as his deputy in Medina. 'Ali exclaimed with dismay, "Are you leaving me behind?" The Prophet said, "'Ali! Are you not satisfied that you have the same position in relation to me as Aaron had with Moses, except that there is no prophet after me?" The Prophet thereby meant that as Moses had left Aaron behind to look after his people when he went to receive the Commandments, he was likewise leaving 'Ali behind as his deputy to look after the affairs of the Muslims during his absence.

The Prophet marched at the head of this force to Tabuk, a place situated midway between Medina and Damascus. There, they came to know, to their relief, that the news of the Ghassanids' attack was incorrect. Having stayed for twenty-four days at Tabuk, the Muslim army returned to Medina.

The Prophet had marched to Tabuk in order to forestall the Ghassanids and the Byzantines, but a certain Western historian has surmised that the aim of this expedition was expansion, viz. to capture the trade routes leading to the more prosperous towns of Syria. Had this been so, there was no sense in returning to Medina without even attempting to fulfill that object after having taken all the trouble and the expenditure over the expedition during the most inconvenient time of the year. But these detractors have their own mission to fulfill.

The Year of the Deputations

The Year of the Deputations

During the ninth year of the Hijra, a large number of deputations from far-flung non-Muslim tribes came to the Prophet to accept Islam. They had been impressed by the record of the Muslims, and the news of his being a true prophet was fast spreading. Among these tribes were the people of Ta'if who had once driven the Prophet out of their city and whose siege after the battle of Hunain had been lifted by the Muslims.

In order to preach the doctrines of Islam, teachers were sent to different provinces. They were directed by the Prophet to "deal gently with the people, and not to be harsh, cheer them, and condemn them not. And you will meet with many People of the Book who will question you: 'What is the key to heaven?' Tell them that it (the key to heaven) is to testify to the Unity of God, and to do good deeds."

The tribe of Tay was, however, creating some obstacles. 'Ali was deputed with a small force to discipline them. The chief of the tribe, 'Adi son of Hatim, fled but his sister and some of his principal clansmen fell into 'Ali's hands. Having had regard for the great benevolence and generosity of her father, Hatim, the Prophet set the daughter free, along with all the captives, giving them many gifts. They were so touched by this generous treatment that the entire tribe, including its chief 'Adi, accepted Islam.

Pagans Forbidden from Visiting the Ka'bah

Towards the end of that year, an order was issued prohibiting non-believers from entering the Ka'bah or performing idolatrous rites and degrading ceremonies of their cults within its sacred precincts.

It is recorded that first Abu Bakr was sent with Chapter AlBara'ah to proclaim it before the pagans. But Gabriel said to the Holy Prophet:

"Except for the person who is from thy own house, nobody can ably preach it."

So he called 'Ali and charged him with the duty of preaching the relevant ayats of Al-Bara'ah. Abu Bakr, therefore, returned to the Prophet and asked him:

"O Messenger of Allah! Did you receive any decree from Allah against me?"

The Prophet replied by saying:

"No, but the Lord ordered that either I or someone from my own house should preach it."

At the time of the pilgrimage, this proclamation was read out by'Ali:

"No idolater shall after this year perform the pilgrimage; no one shall circle (the Ka'bah) naked. Whoever has a treaty with the Prophet, it shall continue to be binding till its termination. For the rest, four months are allowed to everyone to return to his territories. Thereafter, there will be no obligation on the Prophet except towards those with whom treaties have been concluded."

Mubahalah (Imprecation)

In the same year, an envoy was sent to Najran to invite that Christian tribe to Islam. They consulted among themselves and selected a committee of fourteen persons to go and study the life and habits of the Prophet and make a report. Out of them, three were considered to be leaders in all affairs. One of the latter was named 'Abdul-Masih 'Aqib. Another was called Sayyid and the third was named Abul-Harith. When the deputation reached Medina, they dressed themselves in silk garments, put on gold rings; then went to the mosque. All of them greeted the Prophet traditionally, but the Prophet did not respond, turning his face away from them. They left the mosque and approached 'Uthman and 'Abdur Rahman ibn 'Awf complaining: "Your Prophet wrote us inviting us here, but when we came to him and greeted him, he neither reciprocated our greeting nor said a word to us. Now what do you advise us to do? Should we go back or wait here?" 'Uthman and 'Abdur Rahman ibn 'Awf sought 'Ali's advice. 'Ali said, "These people should first remove the silk clothes and gold rings. Then they should go and see the Prophet." When they did as they were advised, the Prophet responded to their greetings and said, "By the Lord Who has appointed me as His own Messenger, when they first came to me, they were accompanied by Satan." Thereafter, the Prophet preached to them and invited them to accept Islam. They asked him: "What is your opinion about Jesus?" The Prophet said, "You may rest today in this city and, after being refreshed, you will receive the reply to all of your questions from me."

The next day, the Prophet recited before them these Qur'anic verse:

Surely the likeness of Isa (Jesus) with Allah is as the likeness ofAdam: He created him from dust then said to him, 'Be, and he was. The truth is from your Lord, so be not of the doubters. (Qur'an, 3:59-60)

They did not accept the words of the Lord and insisted on their own belief. Then the following verse was revealed:

But whoever disputes with you in this matter after what has come to you of the knowledge, say: Come! Let us call our sons and your sons, and your women and our women, and ourselves and yourselves, then let us pray earnestly and bring about the curse of Allah on the liars. (Qur'an, 3:61)

They sought a day's respite and privately solicited 'Aqib's advice. He said:

"By God! You know that Muhammad is the Messenger of the Lord and that he has given a clear and appreciable verdict. Do not enter into a maledictory trial with him or else you should be destroyed. If you wish to remain adhering to your religion, accept to pay the jizyah and make a pact."

On the next day, therefore, they came out on one side and on the other the Prophet came out of his house carrying Husain in his arms as Hasan was walking by his side holding his finger. Behind him was Fatimah and behind her 'Ali. Praise be to Allah! What a time it was! What an atmosphere! How good a witness and how glorious the witnessed!

In short, the Prophet confronted the Christian delegates and said to Hasan, Husain, Fatimah and'Ali:

"When I curse them, you say Amen'together."

When the Christians saw the five holy Purified ones, they were awe-struck. Abul-Harith, who was the wisest of them all, said:

"My people! At this moment, we are looking at such personalities that if they pray to God, they can move mountains. Abstain from this maledictory conflict (Mubahalah) or else you should be destroyed and no Christian will remain on the face of the earth."

They pleaded to the Prophet:

"O Abul-Qasim! We shall not have a malediction with you."

The Prophet invited them to accept Islam. They declined and said that they were prepared for a treaty that they would present two thousand pieces of garments each costing 40 dirhams every year. According to another tradition, it is stated that they also agreed to give 30 horses, 30 camels, 30 coats of mail and 30 lances every year. Thus, a settlement was made.

When the Christians of Najran refrained from entering into a maledictory conflict against the Prophet, he said:

"By the Lord who has appointed me as his Messenger in truth, had they chosen the malediction, there would have been a shower of fire upon them in this very field."

Says Jabir:

"The verse (Chap. 3, verse 61) was revealed in reference to this contest. In this verse, the word "selves" refers to the Prophet and 'Ali; the word "sons" refers to Hasan and Husain, and the word "women" refers to Fatimah."

In the Tarikh of Tabari, it is stated that during the 10th year of Hijrah, the Prophet sent 'Ali to Yemen. Prior to that, he had sent Khalid ibn al-Walid in order to call the people of Yemen to Islam, but nobody accepted Islam. Then the Prophet sent 'Ali and authorized him that he might, if he so desired, dismiss Khalid or anyone else from his party. So, 'Ali went to Yemen and read the Prophet's statement to the people there. As a result, in one day, all members of the clan of Hamadan were converted to Islam. 'Ali informed the Prophet of this success whereupon the Prophet said, "Peace be upon the Hamdanites!" Thereafter, all Yemenites entered into the folds of Islam. 'Ali again informed the Prophet of the progress which he had made. The Prophet was so overjoyed; he offered a sajdah (prostration) to thank Allah.

During this year, the Prophet deputed 'Ali to go to receive the jizya from the Najranites. 'Ali obeyed the orders and joined the Prophet only during the Farewell Hajj (pilgrimage) as, on the 25th of Dhul-'qadah, the Prophet had left Medina for Hajj.

The Farewell Pilgrimage

The Farewell Pilgrimage

In this year, (10 A.H.) the Holy Prophet performed his last pilgrimage, details of which are fairly well-known. During his journey back, the Holy Prophet stopped at Ghadir Khum.

Al-Nasa'i in Kitabul Khasa'is narrates a tradition from Zaid ibn al-Arqam on the authority of Abu al-Tufail which runs thus:

Returning from the Farewell Pilgrimage, the Prophet camped at Ghadir Khum. He ordered a pulpit to be made for him. Once the pulpit had been made,he graced it and said, "I have been called back by the Lord, and I have submitted to His orders. Now I leave among you two valuable things, one of them is the Qur'an and the other is my progeny. These shall not separate from each other till they meet me together at the Kawthar in Heaven; therefore, be careful and guard yourselves in your dealings with the Quean and with my progeny after me." Then the Prophet added, "Hearken! Allah is my Master, and I am the master of the believers." Then he raised 'Ali's hand and said, "'Ali is the Master of whoever accepts me as his master. O Lord! Befriend whoever befriends 'Ali and alienate Yourself from whoever alienates 'Ali! "

Abu al-Tufail says:

"When I heard this tradition, I inquired from Zaid ibn al-Arqam: 'Did you hear the Prophet saying these words?' Zaid ibn al-Arqam said, 'Not only I but all those who surrounded the pulpit (did so). They had seen with their own eyes that the Prophet was speaking those words, and they heard them with their own ears. "'

According to another tradition quoted by al-Nasa'i, the Prophet stood up and, having praised the Lord and enumerated His mercies, he asked the gathering:

"My people! Do you not know that I have more authority over you than you yourselves have?"

All of them replied:

"Yes, we bear witness to the fact that you have more authority over us than we have ourselves."

Then the Prophet held 'Ali by the hand and said:

"Ali is the Master of anyone whose master I am."

This incident took place on the 18th of Dhu-Hijjah, 10 A.H.

Prophet's Illness and Usamah's Expedition

In Tarikh of Abul-Fida, it is stated that:

"After his return from the Farewell Pilgrimage, the Prophet resided at Medina till the close of the 10th year of Hijrah. In Muharram of 11 A.H., the Prophet fell ill. Then he called all his wives at the residence of Maimunah, Mother of the Faithful, where he was staying at that time, requesting them to permit him to remain at the residence of any one particular wife from among them. All of them allowed him to stay during the period of his illness at'Ayishah's."

Ibn al-Wardi writes in his history that during his illness, the Prophet commissioned an army to be led by Usamah son of the late Zaid ibn Harithah to march to Mu'ta in order to avenge the death of his father. The Prophet insisted upon its immediate departure.

On the next day, in spite of his serious condition, the Prophet personally prepared a flag and handed it over to Usamah saying, "Go in the Name of Allah and fight the infidels in His Name." Usamah went out and handed over the standard to Buraidah ibn al-Khusaib whom he appointed as the army's standard-bearer. Having left Medina, he stopped at a village named Jarf which is close to Medina and the army gathered there. The Prophet had also ordered that barring 'Ali, all other principal Immigrants and Helpers, including Abu Bakr, 'Umar, Uthman, Sa'ad ibn Abi Waqqas, Abu Ubaidah ibn al jarrah and others, should accompany Usamah. Some companions felt insulted at the Prophet's appointing the son of a freed slave to lead the senior Immigrants and Helpers, so they started grumbling and criticizing. When the news reached the Prophet, he felt dismayed. Despite his fever and headache, he angrily came out of his residence, mounted the pulpit and declared:

"O people! What is this you are saying on Usamah's appointment as the commander of the army? You talked in a similar manner when Usamah's father was commissioned to lead the army in the battle of Mu'ta. By Allah!, Usamah deserves to be a commander and his father also deserved the leadership of the army. "

The Farewell Pilgrimage

Shahristani, in his book Kitabul Milal wan Nihal, and Nawwab Siddiq Hasan Khan in his book Hujajul Karamah, state that the Prophet ordered his companions thus:

"Make haste in joining Usamah's legion. May Allah curse whoever fags behind Usamah's army."

In Madarijun-Nubuwwah, the following is stated:

"Then, in accordance with the orders of the Prophet, Usamah went to the camp and ordered the army to march. When he was about to mount his steed, his mother informed him that the Prophet was in the agony of death. Receiving this news, Usamah and other companions went back. Abu Bakr and 'Umar were still in Medina; they had not joined the army camp..."

Death and Burial

Death and Burial

In Sahih Muslim, there is a famous tradition narrated by Ibn 'Abbas saying:

Three days before the Prophet's death, 'Umar ibn alKhattab and other companions were present by his side. The Prophet said, "Now let me write something for you whereby you shall not go astray after me." 'Umar said, "The Prophet is overcome by illness; you have the Qur'an, the Book of Allah, which is sufficient for us." 'Umar's statement caused a furor among those present. Some were saying that the Prophet's command should be obeyed so that he might write whatever he desired to write for their guidance. Others sided with'Umar. When the tension and uproar intensified, the Prophet said, "Get away from me!" Therefore, Ibn 'Abbas used to say, "It was a miserable, absolutely miserable, occurrence that the conflict of opinion and noise made by the people came in the way of the Prophet's writing a will and, because of it, the Prophet could not leave behind what he wanted to put on paper."

Sa'eed ibn Jubayr's narrative is thus recorded in Sahih Bukhari:

Ibn 'Abbas said, "What a miserable day it was that Thursday!," and he wept so bitterly that the pebbles lying there became wet with his tears. Then he continued, When on a Thursday, the Prophet's sickness intensified, he said, 'Get me the things to write with so that I may write something by which you may never be misguided after me.' People differed and quarreled over the matter, although quarreling in the presence of the Prophet was unseemly. People said that the Prophet was talking in delirium. The Prophet cried out, 'Go away from me! I am more sound than you are."'

It is stated in Rawdatul-ahbab that the Prophet said to Fatimah, "Bring your sons to me." Fatimah brought Hasan and Husain to the Prophet. Both of them greeted the Prophet, sat by his side and wept at witnessing the agony of the Prophet in such a manner that the people who saw them weeping could not hold their tears. Hasan rested his face upon the Prophet's face and Husain rested his head upon the Prophet's chest. The Prophet opened his eyes and kissed his grandsons lovingly, enjoining the people to love and respect them. In another tradition, it is stated that the companions who were present there, having seen Hasan and Husain weep, wept so loudly that the Prophet himself could not hold his tears at their grief. Then he said, "Call my beloved brother 'Ali to me." 'Ali came in and sat near the head of the Prophet. When the Prophet lifted his head, 'Ali moved to the side and, holding the Prophet's head, he rested it, on his own lap. The Prophet then said:

"O 'Ali! I have taken a certain amount from so and so Jew for the expenditure on Usamah's army. See that you repay it. And, O 'Ali! You will be the first person to reach me at the heavenly reservoir of al-Kawthar. You will also be given a lot of trouble after my death. You should bear it patiently and when you see that the people prefer the lust of this world, you should prefer the hereafter."

The following is quoted in Khasa' is of Nasa' i from Ummu Salamah:

"By Allah, the closest person [to the Prophet] at the time of the Prophet's death was 'Ali. Early on the morning of the day when he was going to die, the Prophet called 'Ali who had been sent out on some errand. He asked for 'Ali three times before his return. However, 'Ali came before sunrise. So, thinking that the Prophet needed some privacy with 'Ali, we came out. I was the last to be out; therefore, I sat closer to the door than the other women. I saw that 'Ali lowered his head towards the Prophet and the Prophet kept whispering into his ears (for sometime). Therefore, 'Ali is the only person who was near the Prophet till the last."

Al-Hakim, moreover, remarks in his Mustadrak that:

"the Prophet kept confiding in 'Ali till the time of his death. Then he breathed his last."

Ibn al-Wardi points out that the persons who were responsible for giving the Prophet his funeral bath were:

"Ali, Abbas, Fadhl Qutham, Usamah and Shaqran. Abbas, Fadhl and Qutham turned the body. Usamah and Shaqran poured water, and Ali washed the body."

Tarikh al-Khamis adds the following:

"Abbas, Fadhl and Qutham turned the body from one side to the other as Usamah and Shaqran poured water over it. All of them were blind-folded."

Ibn Sa'd narrates the following in his Tabaqat:

"Ali narrated that the Prophet had so enjoined that if anyone except himself (Ali) had given him the funeral bath, he would have gone blind."

'Abdul-Barr, in his book Al-Isti'ab, quotes 'Abdullah ibn 'Abbas as saying: "Ali had four such exceptional honors to his credit as none of us had:

· Of all the Arabs and non-Arabs, he was the first to have the distinction of saying prayers with the Prophet.

· In all the battles in which he participated, he alone held the Prophet's banner in his hand.

· When people fled from the battle-fields leaving the Prophet alone, 'Ali ibn Abi Talib stood firmly by the Prophet's side.

· Ali is the only person who gave the Prophet his funeral bath and lowered him in his grave."

Both Abul-Fida' and Ibn al-Wardi indicate that the Prophet died on Monday and was buried the next day, i.e. Tuesday. And in one tradition, it is said that he was buried in the night between Tuesday and Wednesday. This appears to be more factual. But according to some others, he was not buried for three days after his death.

In Tarikh-al-Khamis, however, it is mentioned that Muhammad ikn Ishaq stated the following:

"The Prophet died on Monday and was buried on the night of Wednesday."

Estimating his age, Abul-Fida' writes:

"Although there is a difference of opinion about the Prophet's age, yet calculated from famous traditions, he appears to have lived for 63 years."

The Holy Prophet departed from this world on the 28th of Safar, 11 A.H. Thus ended the life of the Final Prophet sent.

as a witness and a bringer ofglad tidings, a warner and a summoner unto Allah by His permission, and a lamp that gives light (Qur'an, 33:45-46)

the one who was sent as a mercy and blessing to mankind (Qur'an, 21:10)

He left the temporal world, but the message he brought to mankind is eternal.

Now has come unto you light from Allah and a clear book whereby Allah guides him who seeks His pleasure unto the paths ofpeace. He brings them out of the darkness into the light by His decree and guides them unto a straight path. (Qur'an, 5:16)

A Book which We have revealed to you (O Muhammad!) so that you may thereby bring forth mankind from darkness unto the light, by the permission of their Lord, unto the path of Him, the Exalted in power, the One worthy of all praise. (Qur'an, 14:2)

O people! There has come to you an admonition from your Lord which is a healing for what is in the breasts, and a guidance and mercy for the believers. (Qur'an, 10:57)

Accept what the Messenger gives you and stay away from whatever he forbids you. (Qur'an, 59:7)

Marriages

Marriages of the Holy Prophet

When the Holy Prophet passed away, he left nine wives behind. This has become a main target of the Christian and Jewish writers. They say that plurality of marriage (polygamy) in itself points to avidity and to yielding to lust and desire, and the Prophet was not content with four wives which had been allowed to his Ummah but exceeded even that limit and married nine women.

It is necessary to point out that this is not such a simple matter to be dismissed in a sentence that he was inordinately fond of women, so much so that he married nine wives. The fact is that he had married each one of his wives for some particular reason due to particular circumstances.

His first marriage was with Khadijah. He lived with her alone for twenty-five years. It was the prime time of his youth and constitutes two-thirds of his married life. We have written about her on the preceding pages.

Then he married Sawdah bint Zam'ah whose husband had expired during the second migration to Abyssinia. Sawdah was a believing lady who had migrated on account of her faith. Her father and brother were among the most bitter enemies of Islam. If she were left to return to them, they would have tortured and tormented her, as they were doing with other believing men and women, oppressing and killing them, forcing them to renounce their faith.

At the same time, he married 'Ayishah bint Abu Bakr, who was then a six-year old child. She came to the Prophet's house some time after the migration to Medina.

Then he emigrated to Medina and began spreading the word of Allah. Thereafter, he married eight women, all of them widows or divorcees, all old or middle-aged. This continued for about eight years. It was only then that he was prohibited by the Almighty from marrying any woman besides those whom he had already married. Obviously, these happenings cannot be explained by his love for women because both his early life and the later period contradict such an assumption.

Just look at a man with a passion for women who is infatuated with a carnal desire, enamored by female companionship, with a sensual lust for them. You will find him attracted to their adornment, spending his time in pursuit of beauty, infatuated with coquetry and flirtation and craving for youth, tender age, and fresh complexion. But these peculiarities are conspicuously absent in the Prophet's life. He married widows after having married a virgin, old-aged ladies after having married young girls. Then he offered his wives a choice to give them a good provision and allow them to depart gracefully, i.e. divorce them if they desired this world and its adornment. Alternatively, they should renounce the world and abstain from adornments and embellishments if they desired Allah and His Prophet and the latter abode. Look at this verse of the Qur'an:

O Prophet! Say to your wives: If you desire this world's life and its ornature then come, l will give you a provision and allow you to depart a graceful departure. And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good from among you a ,mighty reward. (Qur'an, 33:28-29)

Is this the attitude of a man infatuated with lust and desire?! The fact is that we will have to look for reasons other than lust and avidity for his plurality of wives:

· He had married many of them in order to give them protection and safeguard their dignity.

· It was hoped that the Muslims would follow his example and provide protection to aged women, widows and their orphaned children.

Sawdah bint Zam'ah's marriage comes into this category. Zainab bint Khuzaymah's husband, 'Abdullah ibn Jahsh (a cousin of the Prophet), was martyred during the battle of Uhud (as stated above). This was the second time she became a widow. She was one of the most generous ladies even in the era of ignorance, so much so that she was called "Mother of the poor". Now she was facing hard times. The Prophet, by marrying her, preserved her prestige and dignity. She passed away in the life-time of the Prophet. Year of marriage: 3 A.H.

Ummu Salamah, whose actual name was Hind, was married to 'Abdullah Abu Salamah (another cousin of the Prophet who was also his foster brother). Abu Salamah and his wife were among the first to migrate to Abyssinia. She had renounced worldly pleasures and was highly distinguished for her piety and wisdom. When her husband died, she was very advanced in age and had many orphaned children. That is why the Prophet married her. Year of marriage 4 A.H.

Hafsah bint 'Umar ibn al-Khattab was married to him after her husband Khunays ibn Hudhayfah was martyred during the battle of Badr, leaving her a widow. Year of marriage 4 A.H.

· To set free the slaves: His marriage with Juwayriyyah, i.e. Barrah daughter of al-Harith (chief of Banu al-Mustaliq) was performed in 5 A.H. after the battle of Banu al-Mustaliq. The Muslims had arrested two hundred of their families. Juwayriyyah was a widow, and the Prophet married her after emancipating her. The Muslims said: These are now the relatives of the Messenger of Allah by marriage; they should not be held captive. So they freed all of them. Impressed by this nobility, the whole tribe of Banu al-Mustaliq entered into the fold of Islam. It was a very large tribe, and this generosity of the Muslims as well as the conversion of that tribe had a great impact throughout Arabia.

· To forge friendly relations: Some marriages were entered into in the hope of establishing friendly relationships with some tribes in order to blunt their enmity towards Islam.

Ummu Habibah, i.e. Ramlah daughter of Abu Sufyan, was married to 'Ubaydullah ibn Jahsh and had emigrated with them to Abyssinia in the second migration. While there, 'Ubaydullah was converted to Christianity, but she remained steadfastly on Islam and separated from him. Her father, Abu Sufyan, was in those days raising one army after another in order to annihilate the Muslims. The Prophet married her and afforded protection to her although the hope of any change in Abu Sufyan's attitude did not materialize.

Safiyyah was the daughter of Huyaiy ibn Akhtab, (Jewish) chief of Banu an-Nadhir Her husband was killed in the battle of Khaybar, and her father sided with Banu Qurayzah. She was among the captives of Khaybar. The Prophet chose her for himself and married her after emancipating her in 7 A.H. This marriage protected her from humiliation and established a link with the Jews.

To establish and implement important laws: The case of Zainab bint Jahsh is its only example. She was a cousin of the Prophet (daughter of his paternal aunt, and sister of 'Abdullah ibn Jahsh, the first husband of Zainab bint Khuzaymah). She was a widow. Islam had annulled class differences and declared that a family's tribe, wealth, or social status are not the criteria of distinction. Every Muslim is equal. While announcing it, the Prophet, in the same sitting, gave his three relative ladies in marriage to persons of "low" birth or status. It was done in order to practically demonstrate the Islamic equality, which up to that moment, was only a theoretical p nciple. Among them, Zainab bint Jahsh was given in marriage to Zayd ibn Harithah, an Arab slave whom the Prophet had freed and adopted as son. People called him Zayd ibn Muhammad. This marriage soon turned sour. Zainab could not overlook that she was a granddaughter of 'AbdulMuttalib, and that Zayd was an ex-slave. No matter how much the Prophet advised them, she did not change her behavior, so finally Zayd divorced her.

In the midst of the continuing social reforms, the Qur'an had declared that adoption was not recognized in Islam, that the sons should be affiliated to their actual fathers. Allah says:

Allah has not made for any man two hearts in his breast, nor has He made your wives whom you declare (to be your mothers) as your (real) mothers, nor has He made those whom you call (as your sons) your (real) sons. These are (mere) words of your mouths, and Allah speaks the truth and He guides unto the (right) way. Call them after their fathers; this is more just with Allah, but if you know not their fathers, then they are your brethren in faith and your friends. (Qur'an, 33:4-5)

After this admonition, people started calling him "Zayd ibn Harithah". But there was a need to put this new system in effect in such a way as to leave no room for doubt or ambiguity. Allah, therefore, ordered the Prophet to marry Zainab bint Jahsh, the divorcee of Zayd ibn Harithah. The Qur'an explains:

.... But when Zayd had concluded his concern with her (i.e. divorced her) We joined her in wedlock as your wife so that there should be no difficulty for the believers concerning the wives of their adopted sons when they have concluded their concerns with them, and the command ofAllah shall be carried out. (Qur'an, 33:37)

In this manner, both marriages of Zainab hint Jahsh served to enforce two very important social ethics. Some non-Muslim writers have claimed that the Prophet had fallen in love with Zainab's beauty and that this was why Zayd divorced her. Such writers are blind to the fact that Zainab at that time was in her fifties. Why did not Muhamaad fall in love with her when she was still a maiden and he himself was young? Consider this question especially in view of the fact that Zainab was a close relative of the Prophet, and that there was no system of hijab at that time, and, in any case, relatives usually know about each other's beauty or ugliness.

One of his wives was Maymunah whose name was Barrah bint al-Harith al-Hilaliyyah. When her second husband died in the 7th year of Hijrah, she came to the Prophet and "gifted" herself to him if he would accept her. She only desired the honor of being called the wife of the Prophet. The Prophet waited for the divine guidance in her regard. Permission was granted to him from his Lord as we read in verse 33:50 of the Holy Qur'an which says:

O Prophet! Certainly we have made lawful unto you ... a believing woman if she gifts herself unto the Prophet; if the Prophet desires to marry her, (it is) especially for thee (O Prophet!) rcjher than for the rest of the believers. (Qur'an, 33:50)

Thus do we see that each of these marriages had some solid reasons behind it; passion and lust were not among them.

Glossary

Adhan the call for prayers; muadhdhin is one who performs adhan

Dirham an Islamic silver currency weighing approximately 3.12 grams

Hafiz one who knows the entire text of the Holy Qur'an by heart; plurall "huffaz." In hadith, one is called haftz if he memorizes one hundred thousand traditions with their chains of narrators

Hajj Islamic pilgrimage to Mecca during the month of Dhul-Hijjah Hijabah the trusteeship of the Ka'bah

Ihram pilgrimage garb, two white unwoven cotton robes worn by pilgrims

Kafir infidel, apostate, atheist, one who does not believe in the existence of the Creator, one who deliberately covers the truth.

Khandaq moat, ditch

Khums one-fifth of one's savings (usually paid by Shi'a Muslims only) set aside from annual income

Muhaddith one who narrates hadith, traditions of the Holy Prophet

Najis unclean, impure

Nadhr sing. of "nudhur," one's pledge to do something good, an act of charity, to show appreciation for the Almighty's fulfillment of his/her earnest worldly wish

Rifadah the act of feeding the pilgrims during the pilgrimage season

Sahih literally: authentic, correct, accurate; it is generally used to refer to a collection, group of collections, or book of verified and authenticated ahadith (plural of hadith, tradition; see muhaddith above) of the Holy Prophet

Sajdah prostration

Saraya plural of sariya, a military expedition in which the Prophet himself did not participate

Shari'ah Islamic legislative system

Siqayah the act- of providing water to the thirsty (especially the pilgrims) free of charge

Tafsir (sing.) exegesis or explanation of Qur'anic verses and chapters; plural: tafasir

Tarikh chronicle, a book of history

Tawaf circling around Ka'bah

Umrah the lesser pilgrimage done outside the month of Hajj

Waqf a piece of property dedicated for the promotion of any particular good cause, a charitable trust, endowment

And surely Allah knows best

1. Life of Prophet Muhammad (s.a.w)

2012-02-14T20:34:00.000-08:00

Creation

The "Noor" (Light) is created

When Allah intended to create the creatures, He first created the "Noor" (Light) of Muhammad. Al-Qastalani (in Al Mawahibu'l-Ladunniyah, vol. 1, pp. 5, 9, 10) has quoted the Prophet's traditions to this effect as transmitted through Jabir ibn 'Abdullah al-Ansari and 'Ali (a.s.). The well-known historian al-Mas'udi (in his Maruju 'dh-dhahab) quotes a lengthy tradition from 'Ali (a.s.) to the effect that when Allah created, first of all, the Light of Muhammad, He said to it: "You are My chosen one and the Trustee of My Light and Guidance. It is because of you that I am going to create the earth and the skies, lay down reward and punishment, and bring into being the Garden and the Fire." Then the tradition goes on to speak about the Family of the Prophet, about creation of the angels, of the souls, of the world, of the covenant taken from the souls which combined the belief in the One God with acceptance of Muhammad's Prophethood.

This is why Ibn 'Abbas narrates saying that the Prophet said: "I was Prophet when Adam was between soul and body (i.e. when Adam's creation was in its preliminary stages)" (at-Tabarani, Al-Mu'jjam al-Kabir; Al Khasa'is al-Kubra, vol.1, p.4).

Muhammad's Light adorned the 'Arsh (Throne) of God. When eons later, Adam was created, that Light was put in his forehead. It continued its journey, generation after generation, through numerous prophets and their successors till it came to Prophet Ibrahim (a.s.). From Ibrahim (a.s.), it came to his eldest son, Prophet Isma'il (a.s.).

The Holy Prophet (s.a.w.w.) said: "Verily Allah chose Isma'il from the progeny of Ibrahim, and chose Banu Kinanah from the progeny of Isma'il, and chose Quraish from the Banu Kinanah, and chose Banu Hashim from Quraish, and chose me from Banu Hashim." At-Tirmidhi has narrated this tradition from Wathilah ibn al-Asqa' and has said that this tradition is sahih (correct).

Abul-Fida quotes in his Tarikh (History) a tradition wherein the Prophet (s.a.w.w.) says: "Gabriel said to me: 'I looked at the earth from the east to the west, but I did not find anyone superior to Muhammad, and I looked at the Earth from the east to the west but did not find any progeny superior to the progeny of Hashim."

The Children of Isma'il (a.s.)

Prophet Ibrahim (a.s.) had brought his eldest son Isma'il (a.s.) with his mother Hajirah (Hagar, in Hebrew) from Kan'an to a barren valley which was later known as Mecca. He used to visit them once a year. When Isma'il was old enough to help him, Prophet Ibrahim built the House of Allah known as the Ka'bah.

There was no water in the land when Isma'il and Hajirah were left there. The well of Zamzam miraculously appeared for Isma'il. The tribe of Jurhum, finding the well, sought the permission of Hajirah to settle there. During the annual visit of Prophet Ibrahim (a.s.), permission was given to them, and ultimately Isma'il married in the same tribe. He begot twelve sons; the eldest was called Qidar (Cedar, in Hebrew).

The Isma'ilites increased in number, thus fulfilling the promise of Allah to Ibrahim to multiply Isma'il exceedingly. (See Genesis 21:13)

The Isma'ilites, by and by, spread all over Hijaz. They were not organized and consequently had no power. About 200 years before Christ, 'Adnan from the children of Qidar arose to some fame. The genealogy of 'Adnan up to Qidar is not agreed upon. The Arabs have narrated various genealogies. The Prophet (s.a.w.w.), in order to emphasize the Islamic ideology that personal qualities, rather than genealogy, was the criterion of excellence, and with a view not to entangle himself in such unnecessary and useless arguments, ordered the Muslims thus:

"When my genealogy reaches 'Adnan, stop."

In the third century of the Christian Era (CE), there arose a leader named Fahr in that family. He was son of Malik, son of Nadhar, son of Kinanah, son of Khuzaymah, son of Mudrikah, son of Ilyas, son of Madhar, son of Nazar, son of Ma'ad, son of 'Adnan.

Some people think that this Fahr was called Quraish, and that is why his children came to be known as the Quraish.

In the 5th generation after Fahr, in the fifth century of the Christian era, a very powerful personality appeared on the scene. He was Qusayi, son of Kilab, son of Murrah, son of Lu'i, son of Ghalib, son of Fahr.

Many people say that it was not Fahr but Qusayi who was called Quraish. The famous Muslim scholar, Shibli al-Nu'mani, writes: "Qusayi became so famous and achieved such a high prestige that some people say that he was the first man to be called Quraish, as Ibn Abdi Rabbih has written in his book Al-'Iqdu'1-Farid, clearly saying that as Qusayi gathered all the children of Isma'il from far and wide and made them leave the nomadic way of life, settling them around the Ka'bah, he was called Quraish (The Gatherer). Al-Tabari quotes caliph 'Abdul-Malik ibn Marwan as saying that "Qusayi was Quraish, and that nobody was given this name before him."

When Qusayi came of age, a man from the tribe of Khuza'ah named Hulail was the trustee of the Ka'bah. Qusayi married his daughter and, according to Hulail's will, got the trusteeship of the Ka'bah after Hulail. Qusayi established many new institutions:

· He established Dar-un-Nadwah (Assembly House). It was there that discussions were held to settle important matters like war and peace, caravans assembled before going out, and marriages and other ceremonies were conducted.

· He established the system of Siqayah (making arrangements to supply water to the pilgrims during the hajj days) and Rifadah (to feed them during those days).

· It appears from al-Tabari that this system was followed in Islam up to his time, i.e. 500 years after Qusayi.

· He made arrangements for the pilgrims to stay at Mash'arul-Haram at night and illuminated the valley with lamps, thus making their stay comfortable.

· He rebuilt the Ka'bah and dug the first well at Mecca. Zamzam was filled up long ago and nobody knew of its actual location.

Arab historians unanimously say that he was generous, brave, and sympathetic; his ideas were pure, his thinking clean, and his manners very refined. His word was followed like a religion during his lifetime and even after his death. People used to visit his grave at Hajun (present day Jannatul Ma'alla). No wonder that he was the undisputed chief of the tribe, which owed its strength and power to his leadership. To him had converged all the responsibilities and privileges of the tribe:

· The trustee of the Ka'bah (Hijabah),

· Chairman of Dar-un-Nadwah which he himself had established;

· He fed the pilgrims (Rifadah);

· He arranged to provide them with drinking water (Siqayah); The standard-bearer of Quraish in wartime (Liwa), and

· The commander of the army (Qiyadah).

These were the six privileges, which were looked upon with great respect and before which all of Arabia bowed down. The most wonderful aspect of his life is his selflessness. In all the accounts of his life, there never appears any hint that by being the undisputed leader of the tribe, he had gained anything for his own self.

Qusayi had five sons and a daughter: 'Abduddar was the eldest, then Mughirah (known as 'Abd Munaf). Qusayi loved his eldest son very much, and at the time of his death, he entrusted 'Abduddar with all the six responsibilities mentioned above.

But 'Abduddar was not a very able man, whereas 'Abd Munaf was acknowledged as a wise leader even during the life of his father, and his words were dutifully obeyed by the whole tribe. Because of his nobility and benevolence, he was commonly known as "generous." Thus, it came to pass that 'Abduddar shared all his responsibilities with 'Abd Munaf. And 'Abd Munaf virtually became the paramount chief of the Quraish.

'Abd Munaf had six sons: Hashim, Muttalib, 'Abdush-Shams, and Nawfil were the most famous among them.

There was no trouble while 'Abduddar and 'Abd Munaf were alive. After their death, a dispute started between their children concerning the distribution of the six responsibilities. A war had almost started before it was agreed upon that Siqayah, Rifadah, and Qiyadah should go to the children of 'Abdu Munaf, and Liwa' and Hijabah should remain with the children of 'Abduddar, while the chairmanship of Dar-un-Nadwah should be shared by both families.

Hashim

Hashim's name will always shine in the history of Arabia and Islam, not only because he was the great grandfather of the Holy Prophet, but in his own right because of his tremendous achievements.

He may well be compared with any great leader of his time. He was the most generous, the most prestigious, and the most respected leader of the Quraish. He used to feed the pilgrims during hajj with royal open-handedness. But the best testimonial to his benevolence is his title "Hashim" whereby he came to be known. Once, there was a great famine in Mecca. Hashim could not look silently at the sorry plight of the Meccans. He took all his wealth, went to Syria, purchased flour and dried bread, brought it to Mecca and daily slaughtered his camels for gravy; the bread and the biscuits were broken into the gravy and the whole tribe was invited to partake of it. This continued till the famine was averted and all the lives were saved. It was this extraordinary feat that earned him the name "Hashim," the one who breaks (the bread). Hashim's real name was 'Amr.

Hashim was the founder of the trade caravans of the Quraish. He obtained an edict from the Byzantine emperor, which exempted Quraish from all kinds of duties or taxes when entering or leaving the countries under his domain. He obtained the same concession from the emperor of Ethiopia. Thus, the Quraishites started taking their trade caravans in winter to Yemen (which was under the Ethiopian rule) and in the summer to Syria and beyond up to Ankara (under Byzantine rule). But the trade routes were not safe; therefore, Hashim visited all the dominant tribes between Yemen and Ankara and entered into agreements with all of them. They agreed that they would not attack the trade caravans of Quraish, and Hashim undertook on behalf of Quraish that their trade caravans would bring all their necessities to their places of abode and would buy and sell at reasonable prices. Thus, in spite of all the looting and plundering that prevailed in Arabia then, the jade caravans of Quraish were always safe.

It is to this achievement of Hashim that Allah refers in the Qur'an, counting it as a great bounty of God upon Quraish:

For the security and safeguard enjoyed by the Quraish, their safety during (their) journeys by winter and by summer, let them worship the Lord of this House no provides them with food against hunger, and with security against fear. (Qur'an, Ch. 106)

There was a pathetically pessimistic tradition in Quraish known as Ihtifad. When a poor family could not feed itself, it would go out to the desert and, entering a tent, remain there till death claimed all of its members one by one. They thought that nobody would know of their plight and, by thus starving to death, they would protect their honor.

It was Hashim who persuaded Quraish to actively combat the poverty instead of succumbing to it. His scheme: He joined one rich person with a poor one, provided that their dependents were equal in number. That poor person was to help the rich one during the trade journey. Whatever increase of capital accrued by way of profit would be shared equally by both. Thus, there would be no need for Ihtifad.

This scheme was wholeheartedly accepted and put in effect by the tribe. This wise suggestion not only removed poverty from the Quraish but also created a feeling of brotherhood and unity among them.

These achievements were enough to justify a very long life. But our wonder knows no bounds when we learn that Hashim. was only 25 years old when death overtook him at Gaza, Palestine, in approximately 488 A.D. His grave is preserved, and Gaza is also called "Ghazzah Hashim," i.e. Hashim's Gaza.

Hashim was very handsome, and because of his looks and prestige, many chiefs and even rulers wanted him to marry their daughters. But he married Salma daughter of 'Amr (from the tribe of 'Adi Bani Najjar) of Yathrib. She was the mother of Shaibatul-Hamd (commonly known as 'Abdul-Muttalib) who was in his infancy when Hashim died.

'Abdul-Muttalib

Hashim had five sons: 'Abdul-Muttalib, Asad, Nadhlah, Saifi and Abu Saifi. But the last three had no children; Asad had only a daughter, Fatima bint Asad, mother of 'Ali ibn Abi Talib. Thus, it was only through 'Abdul-Muttalib that the progeny of Hashim survived.

'Abdul-Muttalib was born at Yathrib (later named Medina) in his maternal grandfather's house, and he was only a few months old when Hashim died. After Hashim, his brother Muttalib succeeded him in all the privileges mentioned earlier. After some time, Muttalib went to Yathrib and brought his nephew to Mecca. When Muttalib entered Mecca with his nephew behind him on his camel, some people said: "This is the slave of Muttalib!" Muttalib said: "No! He is my nephew and son of my deceased brother Hashim." But the name stuck, though today few people know that the real name of 'Abdul-Muttalib was Shaibatul-Hamd.

Muttalib loved 'Abdul-Muttalib and looked after him very well. But 'Abdush-Shams and Nawfil were hostile towards him. At the death of Muttalib, 'Abdul-Muttalib succeeded him in the two privileges held by him, i.e. Siqayah and Rifadah.

In spite of the enmity of his own uncles, his personal virtues and qualities of leadership earned him in later days the title of "Sayyidul Batha" (the Chief of Mecca). He lived to the ripe age of 82. A carpet was spread for him before the Ka'bah and nobody dared to put his foot on it. In later days, this rule was broken only by the orphaned son of 'Abdullah (i.e. the Holy Prophet) who used to sit there and 'Abdul-Muttalib forbade Quraish from interfering with the child because, he told them, "This child of mine is to have a special dignity."

It was 'Abdul-Muttalib who had forbidden his children from using intoxicants. It was he who used to enter the cave of Hira during the month of Ramadan to spend the month in remembrance of Allah and in feeding the poor. Like his father and uncle, he used to feed and provide water for the pilgrims during the hajj season. During whole year, even the beasts and birds were fed from his house and, accordingly, he was called "Mut'imut-tayr" (feeder of the birds).

Some of the systems originated by 'Abdul-Muttalib were later adopted in Islam. He was the first person to make Nadhr and fulfill it, to give one fifth (khums) of the treasure in the way of Allah, to forbid prohibited degrees, to cut a thief s hand, to make intoxicants unlawful, to forbid fornication and adultery, to discourage the system of killing the daughters, to discourage the tawaf around the Ka'bah without clothes, and to fix the compensation of manslaughter (killing someone by mistake or unintentionally) at 100 camels. Islam adopted all these systems.

It is not possible to give the whole history of 'Abdul-Muttalib in this short chapter, but two important events must be mentioned: the recovery of Zamzam and the attempted attack on the Ka'bah by Abraha, the governor of Ethiopia over Yemen.

Hundreds of years ago, Zamzam was filled up and nobody knew where it was. (It is not the place here to give the details as to how and by whom it was filled up). One day, 'Abdul-Muttalib was sleeping in Hatim of the Ka'bah. Someone told him in a dream to dig the Taybah and get water. He asked where Taybah was, but the vision vanished without any reply. The same vision was repeated the second and the third day, but the names were changed every time. On the fourth day, he was told to dig Zamzam. 'Abdul-Muttalib asked where Zamzam was. He was told the signs. 'Abdul-Muttalib, with his eldest (and at that time the only) son, Harith, dug the place where Zamzam is today. On the fourth day, the wall of the well appeared, and after some more digging, the water-level was reached.

At this success, 'Abdul-Muttalib cried "Allahu Akbar!" and said: "This is the well of Isma'il!" Quraishites gathered around him and started arguing that since the original well was the property of Isma'il, the recovered well, too, belonged to the whole tribe. 'Abdul-Muttalib rejected their claim, saying that it was given especially to him by Allah. The Quraishites wanted to fight and fill up the well then dig it up again.

At last, they agreed to put their case before the wise woman of the tribe of Sa'd in Syria. Every clan sent one man as its representative. 'Abdul-Muttalib, with his son and a few companions, were in the same caravan. But he had his separate arrangements. In the middle of a desert, the water which 'Abdul-Muttalib had was finished. The whole group was suffering from acute thirst. The leaders of the other party refused to give them any water. They were near their death. 'Abdul-Muttalib advised his group to dig some graves, so that when anybody died, others would bury him. Thus only one person, the last one to die, would remain unburied. They dug up their own graves. The opposite party was enjoying the scene.

On the second day, 'Abdul-Muttalib exhorted his companions that it was cowardice to succumb to death like that without making a last effort. Thus, he rode his camel, and the camel arose. In doing so, its foot hit the earth and Lo! A stream of cool sweet water appeared! 'Abdul-Muttalib cried "Allahu Akbar!" His companions, too, cried "Allahu Akbar!" They quenched their thirst, filled their water-skins, and then, 'Abdul Muttalib invited the opposite group to fill their water-skins from that fountain. His own companions objected, but he said, "If we do the same as they had done, there would be no difference between us and them."

The whole caravan gathered around that fountain. They drank and filled their water-skins. Then they said: "O 'AbdulMuttalib! By Allah! Allah has decided between you and us. He has given you victory. By Allah, we will never dispute with you about Zamzam. The same Allah who has created this fountain here in this desert for you has given Zamzam to you."

Zamzam became the personal property of 'Abdul-Muttalib. He dug the well deeper. Two deer made of gold, some swords and coats of mail were found buried therein. Again, the Quraish demanded a share in the treasure. Again, 'Abdul-Muttalib refused. At last, the dispute was decided by lot which gave the golden deer to the Ka'bah and the swords and the coats of mail to 'Abdul Muttalib; the Quraish got nothing.

It was then that 'Abdul-Muttalili dedicated one-fifth of his own share to the Ka'bah.

The Year of the Elephant

The above-mentioned episode happened in his youth. Now we come to the most important event of his life which took place just eight years before his death. By then, he was the patriarch of the tribe.

The Ethiopian governor of Yemen, Abraha al-Ashram, envied the reverence in which the Ka'bah was held by the Arabs. Being a staunch Christian, he built a big cathedral in Sanaa (the capital of Yemen) and ordered the Arabs to go there for pilgrimage instead. The order was ignored. Not only that; someone entered the cathedral and made it unclean. The wrath of Abraha knew no bounds. In his fury, he decided to avenge it by demolishing and desecrating the Ka'bah itself. He advanced with a large army towards Mecca.

There were many elephants in his army; he himself rode a huge elephant. It was an animal which the Arabs had not seen before, thus the year came to be known as 'Amul-Fil (the year of the elephant), and it started an era for reckoning the years in Arabia. This remained in use until the days of 'Umar ibn al Khattab when, on the advice of Hazrat 'Ali ibn Abi Talib, he replaced it with the era of Hijra.

When news of the advance of Abraha's army came, the Arabian tribes of Quraish, Kinanah, Khuza'ah and Hudhayl joined together to defend the Ka'bah. Abraha sent a small contingent towards Mecca to capture the camels and young people. The contingent captured many animals, including two hundred of 'Abdul-Muttalib's.

Meanwhile, a man from the tribe of Himyar was sent by Abraha to Quraish to advise them that Abraha had not come to fight them: his only aim was to demolish the Ka'bah. But if the Quraish resisted, they would be crushed. Then followed a frightening description of his huge army, which, admittedly, was much larger and better equipped than all the tribes put together.

'Abdul-Muttalib replied to this ultimatum in these words: "By Allah, we do not want to fight him. So far as this House (the Ka'bah) is concerned, it is the House of Allah; if Allah wants to save His House, He will save it, and if He leaves it unprotected, no one can save it."

Then 'Abdul-Muttalib, with 'Amr ibn Lu'aba and some other prominent leaders, went to see Abraha. Abraha was informed before hand of the prestige and position of 'Abdul-Muttalib. Also the personality of 'Abdul-Muttalib was very impressive and aweinspiring. When he entered Abraha's tent, the latter rose from his throne, warmly welcomed him, and seated him beside him on the carpet. During the conversation, 'Abdul-Muttalib requested him to release his camels. Abraha was astonished. He said: "When my eyes fell upon you, I was so impressed by you that had you requested me to withdraw my army and go back to Yemen, I would have granted that request. But now, I have no respect for you. Why? Here I have come to demolish the House which is the religious center of yours and of your forefathers and the foundation of your prestige and respect in Arabia, and you say nothing to save it; instead, you ask me to return your few camels back to you?!"

'Abdul-Muttalib said: "I am the owner of the camels, (therefore, I tried to save them), and this House has its own Owner Who will surely protect it." Abraha was stunned by this reply. He ordered the camels to be released, and the deputation of Quraish returned.

On the second day, Abraha issued orders to his army to enter Mecca. 'Abdul-Muttalib told the Meccans to leave the city and to seek refuge in the surrounding hills. But he, together with some leading members of Quraish, remained within the precincts of the Ka'bah. Abraha sent someone to warn them to vacate the building. When the messenger came, he asked the people who their leader was. All fingers pointed towards 'Abdul-Muttalib. He was again invited to go to Abraha where he had a talk with him. When he came out, he was heard saying: "The Owner of this House is its Defender, and I am sure He will save it from the attack of the adversaries and will not dishonor the servants of His House."

'Abdul-Muttalib then took hold of the door of the Ka'bah and, crying to Allah, prayed in the following words (of poetry):

(O Allah! Surely a man defends his own home, therefore, Thou shouldst protect Thy Own House. Their cross and their wrath can never overcome Thy wrath. O Allah, help Thy Own people against the fellows of the cross and its worshippers).

Then he, too, went to the summit of the hill, Abu Qubays. Abraha advanced with his army. Seeing the walls of the Ka'bah, he ordered its demolition. No sooner had the army reached near the Ka'bah than an army of Allah appeared from the western side. A dark cloud of small birds (known in Arabic as Ababil) overshadowed the entire army of Abraha. Each bird had three pebbles: two in its claws and one in its beak. A rain of the pebbles poured down from the birds, and in a few minutes, the whole army was destroyed. Abraha himself was seriously wounded; he fled towards Yemen but died on the way.

It is to this important event that Allah refers in Chapter 105:

Have you not seen how your Lord dealt with the companions of the Elephant? Did He not make their treacherous plan go astray? And He sent against them birds in flocks, striking them with stones of baked clay, so He rendered them like straw eaten up. (Qu'ran, 105)

Some historians have tried to minimize the impact of the Divine intervention by suggesting that the army perished because of an epidemic of smallpox. But such an explanation creates more puzzles than it solves. How was it that the whole army was seized by that epidemic just when it was advancing on the Ka'bah? How was it that not a single soldier survived that epidemic? Why was it that no Meccan caught that contagious epidemic? Moreover, if there was no epidemic in Mecca before or after that sudden burst of the plague, where did the epidemic come from?

This epoch-making episode happened in 570 A.D. It was in the same year that the Holy Prophet of Islam was born to `Abdullah and Amina.

Faith of Ancestors

Faith of the Ancestors of the Holy Prophet

It is the accepted belief of the Shi'a Ithna-Asheris, the Hanafis, and the Shafi'is that the ancestors of the Holy Prophet from 'Abdullah to Qidar ibn Isma'il, and from there right up to Adam, were true believers. They believed in the One and Only God and faithfully followed the Divine religion of their times. From Qidar to 'Abdullah, all of them followed the Shari'ah of Prophet Ibrahim (a.s.), which was the religion prescribed for them by God.

The famous Sunni scholar Imam Jalaluddin as-Suyuti has written nine books on this subject and has proved beyond doubt that all the ancestors of the Holy Prophet were true believers. Shaykh 'Abdul-Haqq Muhaddith Dehlawi has written: "All the ancestors of the Holy Prophet from Adam up to 'Abdullah were pure and clean from the uncleanness of disbelief and paganism. It was not possible for Allah to put that Holy Light (of the Holy Prophet) into dark and dirty places, i.e. the loin of a pagan man or the womb of a pagan woman. Also, how could it be possible for Allah to punish the ancestors of the Holy Prophet on the Day of judgement and thus humiliate him in the eyes of the world?"

The Holy Prophet himself has said: "I was always being transferred from the loins of the clean ones to the wombs of the clean ones."

'Allamah al-Majlisi has written that it is the unanimous belief of Shi'a scholars that the father, mother and all ancestors of the Holy Prophet followed the true religion, and his Light never entered into the loin of any pagan man or the womb of any pagan woman. Also, the accepted traditions say that all his ancestors were "Siddiqun" (Truthful Ones): They were either prophets or successors of prophets.

After Isma'il, all his ancestors were successors of Isma'il (a.s.). Other traditions specify that 'Abdul-Muttalib was a "Hujjat (Proof) of Allah and that Abu Talib was his successor."

Amirul-Mu'minin 'Ali ibn Abi Talib (a.s.) said: "By Allah, neither my father ever worshipped the idols, nor my grandfather 'Abdul-Muttalib, nor his father Hashim, nor his father 'Abd Munaf. They prayed facing towards the Ka'bah and followed the religion of Ibrahim."

If you look again at the preceding life-sketches of some of the ancestors of the Holy Prophet, you will find that many traditions established by them are now included into the tenets of Islam. Qusayi started the night-stay at Mash'arul-Haram during the hajj, and Allah kept that system in Islam. Can anybody think that Allah would confirm a religious rite established by a pagan?

Likewise, as we have seen the customs established by 'Abdul-Muttalib were adopted in Islam. Could Allah glorify 'Abdul-Muttalib if he were a pagan?

Also, read again the events of the discovery of Zamzam and the appearance of the well in the desert. Read again the events of 'Amul-Fil, and see the firm conviction that Allah would surely save His House. That statement, repeated several times, shows that 'Abdul-Muttalib knew what was going to happen. Why was he so sure? There can only be one explanation: He was informed by Allah. And this, in turn, proves the earlier statement that he was a "Hujjat" of Allah.

In all these events and narrations, he is always seen praying to Allah, and there is no hint from any quarter that he ever prayed to the idols of Quraish (to Hubal, Lat or 'Uzza). When he finds Zamzam, he exclaims "Allahu Akbar!" When he emphasizes anything, he swears by the name of Allah. When he stakes his claim, he says that Allah gave it to him. What further proof is needed to show that it was a family of True Believers?

The Holy Prophet said: "Jibril (Gabriel) said to me: 'I searched the east and the west of the earth, but I did not find anyone superior to Muhammad; and I searched the east and the west of the earth, but I did not find the children of any father better than the children of Hashim."

Also, the Holy Prophet said: "Verily, Allah chose Kinanah from the children of Isma'il, and He selected Quraish from Kinanah and chose the children of Hashim from the Quraish, and selected me from the children of Hashim."

'Abdullah

When, at the discovery of Zamzam, 'Abdul-Muttalib encountered the enmity of Quraish, he was quite worried because he had only one son to help him. He, therefore, prayed to Allah, making a nadhr (vow) that if Allah gave him ten sons to help him against his enemies, he would sacrifice one of them to please Allah. His prayer was granted, and Allah gave him twelve sons, out of whom five are famous in the Islamic history: 'Abdullah, Abu Talib, Hamza, 'Abbas and Abu Lahab. The other seven were: Harith (already mentioned), Zubayr, Ghaydaq, Muqawwim, Dharar, Qutham., and Hijl (or Mughira). He had six daughters: 'Atikah, Umaymah, Baydha', Barrah, Safiyyah, and Arwi.

When ten sons were born, 'Abdul-Muttalib decided to sacrifice one of them according to his nadhr. Lot was cast and 'Abdullah's name came out. 'Abdullah was the dearest to him, but he did not flinch from the decision of the fate. He took 'Abdullah's hands and started towards the place where sacrifices were offered. His daughters started crying and begged him to sacrifice ten camels in place of 'Abdullah. At first 'Abdul-Muttalib refused. But when the pressure of the whole family (and in fact, the whole tribe) mounted, he agreed to cast lot between 'Abdullah and ten camels. Again the name of 'Abdullah came out. On the suggestion of the people, the number of the camels was increased to twenty, again, the same result. Repeatedly, the number was increased to thirty, forty, fifty, sixty, seventy, eighty and ninety. But the result was always the same. At last the lot was cast between 100 camels and 'Abdullah. Now the lot came out for the camels. The family was jubilant, but 'Abdul Muttalib was not satisfied. He said: "Ten times the name of 'Abdullah has come out. It is not fair to ignore those lots just for one lot." Three times more, he repeated the lot between Abdullah and 100 camels, and every time the lot came out for the camels. Then he sacrificed the camels and the life of 'Abdullah was saved.

It was to this incident that the Holy Prophet referred when he said: "I am the son of the two sacrifices." He meant the sacrifices of Isma'iI and 'Abdullah.

The name of the mother of 'Abdullah was Fatimah, daughter of 'Amr ibn `Aidh ibn 'Amr ibn Makhzum. She was also the mother of Abu Talib, Zubayr, Baydha', Umaymah, Barra and 'Atikah.

A year before "the year of the elephant," 'Abdullah was married to Aminah daughter of Wahb ibn 'Abd Munaf ibn Zuhrah ibn Kilab. In that very gathering, 'Abdul-Muttalib married Hala, daughter of Wuhaib, i.e. cousin of Aminah. Hala gave birth to Hamza, and Thawbiyah, the slave-girl of Abu-Lahab, breast-fed him. She also gave her milk to the Holy Prophet for some time. Thus, Hamza was the uncle of the Holy Prophet and also his cousin as well as foster brother. Various traditions put the age of 'Abdullah at the time of his marriage at 17, 24 or 27 years.

'Abdullah went with a trade caravan to Syria. While returning, he fell ill and stayed at Yathrib (Medina). When 'Abdul-Muttalib sent Harith to look after him and bring him back, he had already passed away. 'Abdullah was buried in Yathrib. The Wahhabis walled up his grave and nobody was allowed to visit it. Then, in the 1970s the Wahhabis dug up his body together with those of 7 companions of the Prophet (s.a.w.a.) and buried them somewhere else under the pretext of extending the Mosque.

'Abdullah had left some camels, goats, and a slave-girl, Ummu Ayman. The Holy Prophet got it all as his inheritance.

Birth

The Prophet (s.a.w.a.) is born

Muhammad (s.a.w.a.) was born in such a family on Friday, the 17th Rabi'-ul-Awwal, 1st year of 'Amul-Fil (corresponding to 570 C.E.) to bring the Message of God to the world. In Sunni circles, 12th Rabi'-ul-Awwal is more famous. Thus, the prayer of Ibrahim while constructing the Ka'bah was granted:

Lord! And raise a Messenger from among them who shall recite to them Thine verses, and teach them the Book and the wisdom, and purify them, indeed Thou art the Mighty, the Wise (Qur'an, 2:129).

And the tidings of Christ came true:-

O Children of Israel! Surely, I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a Messenger who will come after me whose name will be Ahmed. (Qur'an, 61:6)

'Abdullah, father of the Prophet, died a few month before (or two months after) his birth, and his grandfather 'AbdulMuttalib took over the care and upbringing of the child. After a few months, according to the age-long custom of the Arabs, the child was entrusted to a bedouin woman Halimah by name, of the tribe of Bani-Sa'd, for his upbringing.

When he was only six years old, he lost his mother as well; so, the doubly-orphaned child was brought up by 'Abdul-Muttalib with the most tender care. It was the will of God that the Prophet to-be should undergo all the sufferings, pains and privations incidental to human life in order that he might learn to bear them with becoming fortitude and raise his stature in human perfection. Not two years had passed before 'Abdul-Muttalib also expired.

'Abdul-Muttalib died at the age of 82, leaving the care and custody of the orphaned Muhammad (s.a.w.a.) to Abu Talib. Abu Talib and his wife, Fatimah Bint Asad, loved Muhammad more than their own children. As the Holy Prophet himself said, Fatima Bint Asad was his "mother" who kept her own children waiting while she fed the Holy Prophet, kept her own children cold while she gave him warm clothes. Abu Talib always kept the child with him day and night.

Abu Talib had succeeded 'Abdul-Muttalib in Siqayah and Rifadah and was an active participant in the trade caravans. When Muhammad (s.a.w.a.) was 12 years old, Abu Talib bade farewell to his family to go to Syria. Muhammad (s.a.w.a.) clung to him and cried. Abu Talib was so moved that he took the child with him. When the caravan reached Busra in Syria they, as usual, stayed near the monastery of a monk, Buhayra. It is not possible to give here the full account of that visit. Suffice it to say that the monk, seeing some of the signs, which he knew from the old books, was convinced that the orphan child was the last Prophet-to-be. To make sure, he started a conversation with him, and at one point said: "I give you oath of Lat and Uzza to tell me..." The child cried out: "Don't take the names of Lat and Uzza before me! I hate them!" Buhayra was now convinced. He advised Abu Talib not to proceed to Damascus "because if the Jews found out what I have seen, I am afraid they will try to harm him. For sure, this child is to have a great eminence."

Abu Talib, acting on this advice, sold all his merchandise for cheaper prices then and there, returning at once to Mecca.

Sacrilegious War (Harb-ul-Fijar) and League of Virtuous (Hilful-Fudhul)

At a place known as 'Ukaz, a great annual fair used to be held during the month of Dhul-Qa'dah during which war and bloodshed were forbidden. At the time of the fair, 'Ukaz presented a scene of pleasure and abandonment with its dancing girls, gaming tables, drunken orgies, poetic contests and shows of prowess ending frequently in brawls and bloodshed. At one of the fairs, war broke out between the Quraish and the Banu Kinanah on one side and the Qais 'Aylan on the other. This war continued for a number of years with a considerable loss of life and varying fortunes. The lewd scenes, drunken affrays and the horrors of the war must have created a deep impression on Muhammad's sensitive mind. When the Quraish were ultimately victorious, a league was formed, on the suggestion of Zubayr, an uncle of the Prophet, to prevent disturbances of peace, to help victims of oppression, and to protect travelers. Muhammad took a very active interest in the functioning of this League which came into being as a result of a settlement known as Hilf-ul-Fudhul between Banu Hashim, Banu Taym, Banu Asad, Banu Zuhrah and Banu Muttalib. The League continued to function for half a century following the inception of Islam.

Muhammad (s.a.w.a.) marries Khadijah

Now, Muhammad (s.a.w.a.) was old enough to go with the trade caravans. But Abu Talib's financial position had become very weak because of the expenses of Rifadah and Siqayah, and it was no longer possible for him to equip Muhammad (s.a.w.a.) with the merchandise on his own. He, therefore, advised him to act as agent for a noble lady, Khadijah bint Khuwaylid, who was the wealthiest person in Quraish. It is written that in the trade caravans, her merchandise usually equaled the merchandise of the whole tribe put together.

Her genealogy joins with that of the Holy Prophet at Qusayi. She was Khadijah daughter of Khuwaylid ibn Asad ibn 'Abdul-'Uzza ibn Qusayi.

The reputation which Muhammad (s.a.w.a.) enjoyed for his honesty and integrity, led Khadijah to willingly entrust her goods to him for sale in Syria. He traded in such a way that the goods earned more profit than expected, and yet he was praised for his integrity, honesty and generosity. Khadijah was very much impressed. Only two months after his return to Mecca, he was married to Khadijah. He was twenty-five years of age and Khadijah was forty and a widow.

Reconstruction of the Ka'bah

In about 605 A.D., when the Holy Prophet was 35 years old, a flood swept Mecca and the building of the Ka'bah was badly damaged. The Quraish decided to rebuild it. When the walls reached a certain height, a dispute arose between various clans as to whom should the honor of placing the Black Stone (Hajar Aswad) in its place go. This dispute threatened to assume serious proportions but, at last, it was agreed upon that the first person to enter the precincts of the Ka'bah the next morning should arbitrate this issue.

It so happened, that first person was none other than Muhammad (s.a.w.a.). The Quraish were pleased with the turn of the events because Muhammad was well recognized as the Truthful and Trust-worthy personality.

Muhammad (s.a.w.a.) put his own robe on the ground and put the Black Stone on it. He told the disputing clans to send one representative each to hold the corners of the robe and to raise it. When the robe was raised to the required level, he took hold of the Stone and put it in its place. This was a judgement, which settled the dispute to the satisfaction of all the parties.

At this time, he had entered into several business partnerships and always acted with great integrity in his dealings with his partners. 'Abdullah, son of Abu Hamza, narrates that he had entered into a transaction with Muhammad (s.a.w.a.). Its details had yet to be finalized when he had suddenly to leave promising that he would return soon. When, after three days, he went again to the spot, he found Muhammad (s.a.w.a.) waiting for him. Muhammad (s.a.w.a.) did not remonstrate with him. He just said that he had been there for all those three days waiting for him. Saib and Qays, who also had business transactions with him, testify to his exemplary dealings. People were so impressed by his uprightness and integrity, by the purity of his life, his unflinching fidelity, and his strict sense of duty that they called him "al-Amin," the trusted one.

The Age of Igorance

It was an age of ignorance (ayyamul-jahiliyyah) in which, generally speaking moral rectitude and the spiritual code had long been forgotten. Superstitious rites and dogmas had replaced the tenets of the Divine religion.

Only a few Quraishites (the ancestors of the Holy Prophet and a handful of others) remained followers of the religion of Ibrahim (a.s.), but they were an exception and were not able to exert any influence on others who were deeply submerged in pagan rites and beliefs. There were thoge who did not believe in God at all and thought that life was just a natural phenomenon. It is about these people that the Qur'an says:

And they say: There is nothing but our life of this world; we live and die and nothing but time annihilates us. (Qur'an, 45:24)

Some believed in God but not in the Day of Resurrection or reward and punishment. It is against their belief that the Qur'an says:

Say: He will give life to them Who brought them into existence at first. (Qur'an, 36:79)

While a few believed in God as well as in the reward and punishment in the life hereafter, they did not believe in Prophethood. It is about them that the Qur'an has said:

And they say: What sort of prophet is he that eats and goes about in the market? (Qur'an, 25:7)

But, by and large, the Arabs were idolaters. They did not, however, recognize idols as God but only as intermediaries to God. As the Qur'an has pointed out, they said:

We do not worship them save so that they may bring us nearer to Allah.(Qur'an, 39:3)

Some tribes worshipped the sun, others the moon. But the great majority, while indulging in idolatry, believed that there was a Supreme Being, the Creator of the heavens and the earth whom they called "Allah." The Qur'an says:

And if you ask them: Who has created the heavens and the earth and made the sun and the moon subservient?, they will cry out 'Allah'. Then whither are they going? (Qur'an, 29:61)

And when they sail in boats, they sincerely solicit the aid of Allah, but when He brings them safely to the land, behold! They ascribe others (with Him). (Qur'an, 29:65)

Christianity and Judaism, in the hands of their then followers in Arabia, had lost their appeal.

Sir William Muir writes:

Christianity had now and then feebly rippled the surface of Arabia and the sterner influences of Judaism had been occasionally visible in a deeper and more troubled current, but the tide of indigenous idolatry and superstition, setting out from every quarter with an unbroken and unebbing surge towards the Ka'bah, gave ample evidence that the faith and worship of the Ka'bah held the Arab mind in thraldom, vigorous and undisputed. After five centuries of Christian evangelization, it could only claim a sprinkling of disciples among the tribes, and as a converting agent was no longer operative.

The Dawn of Prophethood

It was a man from among themselves who was to lift the Arabs from their slough of ignorance and depravity into the light of faith and devotion to one God.

Because of its geographical position and connection by land and sea routes with the continents of Asia, Africa and Europe, Arabia had been powerfully influenced by the superstitious beliefs and evil ways prevailing in many parts of these continents. But once it forsook disbelief and unbecoming practices, it could, as a result of the same geographical position, easily become the center of enlightenment radiating guidance and knowledge to the entire world.

When Muhammad (s.a.w.a.) was 38 years of age, he spent most of his time in meditation and solitude. The cave of the mount Hira was his favorite place. It is there that he used to retire with food and water and spend days and weeks in remembrance of Allah. Nobody was allowed to go there except Khadijah and 'Ali. He used to spend the whole month of Ramadhan therein.

The period of waiting had come to a close. His forty years of life had varied experiences, and from the world's point of view, he had developed a maturity of mind and judgement, although in reality he was the embodiment of perfection from the very beginning. He has said: "I was a prophet when Adam was between water and clay." His heart was overflowing with profound compassion for mankind and a pressing urge to eradicate wrong beliefs, social evils, cruelty and injustice. The moment had arrived when he was to be allowed to declare his prophethood. One day, when he was in the cave of Hira, Jibril (Gabriel) came to him and conveyed to him the following message of Allah:

Read in the name of thy Lord Who created, created man from a clot (of congealed blood): Read and thy Lord is most Bountiful, no taught with the pen, taught man that which he knew not. (Qur'an, 96:1-5)

These were the first ayats to be revealed, and the date was the 27th of Rajab, 40th year of elephant (610 C.E.).

The flow of the Divine message which continued for the next twenty-three years had begun, and the Prophet had arisen to proclaim the Unity of God and the Unity of Mankind, to demolish the edifice of superstition, ignorance, and disbelief, to set up a noble conception of life, and to lead mankind to the light of faith and celestial bliss.

Commencement of the Mission

The task was stupendous. The Prophet, therefore, started his mission cautiously, confining it initially to his own close relatives and friends. He was met with immediate success. His wife Khadijah testified to his truth as soon as she heard the news of the revelation from God. Then his cousin 'Ali, and his liberated slave and adopted son Zaid, readily accepted the new faith, Islam, "submission to the Will of God." The fourth was Abu Bala.

Ibn Hajar al-'Asqalani in his book Al-Isabah, and 'Abdul Malik ibn Hisham in his book As-Sirah have written that:

"Ali was the first to accept Islam and pray (offer salat), and that he accepted whatever was revealed to the Messenger by the Lord. At that time, 'Ali was only ten years old. After 'Ali, Zaid ibn Harithah accepted the Islamic creed and prayed and then Abu Bakr embraced Islam. The companions of the Holy Prophet, Muhammad ibn Ka'b al-Qarzi, Salman the Persian, Abu Dharr, Miqdad, Khabbab, Abu Sa'eed al-Khudri and Zaid ibn al-Arqam testify that 'Ali was the first to proclaim Islam. These celebrated companions have given'Ali preference over others."

Justice Ameer Ali writes in his Spirit of Islam:

"It is a noble feature in the history of the Prophet of Arabia, and one which strongly attests the sincerity of his character, the purity of his teachings and the intensity of his faith in God, that his nearest relations, his wife, beloved cousin and intimate friends, were most thoroughly imbued with the truth of his mission and convinced of his inspiration. Those who knew him best, closest relations and dearest friends, people who lived with him and noted all his movements, were his sincere and most devoted followers."

John Davenport writes in his Apology for Mohammed and the Koran:

"It is strongly corroborative of Mohammed's sincerity that the earliest converts to Islam were his bosom friends and the people of his household, who, all intimately acquainted with his private life, could not fail to have detected those discrepancies which more or less invariably exist between the pretensions of the hypocritical deceiver and his actions at home."

Slowly the message spread. During the first three years, he gained only thirty followers. In spite of the caution and care exercised, the Quraish were well posted with what was going on. At first they did not take much note and only jeered at the Prophet and the plight of his followers. They doubted his sanity and thought him crazed and possessed. But the time had come for proclaiming the will of God in public.

Calling the Near Ones

After three years, the call came from Allah:

And warn thy near relations (Qur'an, 26:214)

This ayat (verse) ended the period of secret preaching and heralded the open proclamation of Islam.

Abu Muhammad Husain al-Baghawi (in his Tafisir-Ma'alim ut-Tanzil), Shaikh 'Ala'uddin 'Ali ibn Muhammad al-Baghdadi, known as Khazin al-Baghdadi, in his Lubab-ut-Ta'wil, best known as Tafsir Khazin, Abu Bakr Ahmad ibn Husain al-Bayhaqi (in his Dalail-un-Nubuwwah), Jalaluddin as-Suyuti (in his Jam'ul Jawami), 'Ala'uddin 'Ali Muttaqi (in Kanz-ul-'Ummal), Abu JaTer Muhammad ibn Jarir at-Tabari (in Tarikh-ur-Rusul-wal-Muluk), Abu Sa'adat Mubarak ibn Athir al-Jazari (in Tarikh-ul-Kamil) and Isma'il Abul Fida (in his history, Kitab-ul-Mukhtasar fi Akhbar-il-Bashar) have quoted 'Ali as saying:

"When the verse Wa andhir 'Ashiratakal-aqrabin was revealed, the noble Messenger called me and ordered me, 'O 'Ali! The Creator of the world has made me warn my people about their doom, but in view of the condition of the people and knowing that when I will give them the words of Allah, they will misbehave, I felt depressed and weakened and therefore I kept quiet until Gabriel came again and informed me that there should be no more delay. Therefore, O 'Ali, take a measure of food grain, a leg of a goat and a big bowl of milk and arrange for a feast, then call the sons of 'Abdul Muttalib unto me, so that I may deliver to them the words of Allah.' I did what the Prophet had told me to do and the sons of 'Abdul Muttalib, who were about forty in number gathered together. Among them were the uncles of the Prophet: Abu Talib, Hamza, 'Abbas and Abu Lahab. When the food was brought, the Prophet lifted a piece of meat and tore it into small morsels with his own teeth and scattered the pieces on the tray and said, 'Start eating in the name of Allah,' All people present there had the food to their fill although the milk and the food were just sufficient for one man. Then he intended to speak to them, but Abu Lahab interfered and said, `Verily, your comrade has entranced you.' Having heard this, all of them dispersed and the Messenger did not get a chance to speak to them.

On the next day, the Messenger, of the Lord again said to me: 'O 'Ali? Make arrangements again for a feast as you had done yesterday, and invite the sons of 'Abdul Muttalib'. I arranged for the feast and gathered the guests as I was asked to do by the Prophet. Once they had finished the food, the Messenger addressed them thus: 'O sons of 'AbdulMuttalib, I have brought for you the best blessings of this world and of the next, and I am appointed by the Lord to call you unto Him. Therefore, who amongst you will help me in this cause in order that he should be my brother, my successor and my caliph?' Nobody responded. But I, although the youngest of the congregation, said, 'O Messenger of Allah, I am here to be your helper in this task.' The Prophet then patted my neck very kindly and said, 'O my people! This 'Ali is my brother, my successor and my caliph amongst you. Listen to him and obey him.' Having heard it from the Prophet, they all burst into laughter and said to Abu Talib, 'Hearken! You are ordered to obey and follow your own son! "'

This event has also been recorded by Thomas Carlyle in Heroes and Hero Worship, by Gibbon in Decline and Fall of the Roman Empire, by Davenport in Apology for Muhammad and The Koran and by Washington Irving in Muhammad And His Successors, with all its details.

Abul-Fida, in Kitabul-Mukhtasar fi Akhbaril-Bashar states that some of the verses composed by Abu Talib prove the fact that he had accepted the Prophethood of the Prophet from the core of his heart. A translation of a few poetic verses is given here:

You have called me (to Islam) and I believe that you are truthful, straightforward and trustworthy.

And there is no doubt in my belief that the religion of Muhammad is the best of all the religions of the world.

By God! As far as I am alive, not a single person from among the Quraish can harm you.

Persecution begins

Then one after another came the Divine commands:

Disclose what has been ordained to thee. (Qur'an, 15.94)

O thou wrapped (in thy mantle!) Arise and warn, and thy Lord do magna. And thy raiment do purify. And uncleanness do shun. And show not favor seeking gain! And for the sake of thy Lord be patient. " (Qur'an, 74:1-7)

The method to be employed was:

Call to the way of thy Lord with wisdom and goodly exhortation, and dispute with them in the best way. (Qur'an, 16:125)

The Prophet proclaimed the Oneness of God in the Ka'bah. The Quraish were aghast. Till then, they had held the Prophet and his followers in contemptuous disdain, but now they were genuinely alarmed. The new movement amounted to a denunciation of their forefathers. It meant the termination, in one stroke, of their authority and privilege as the guardians of the Ka'bah.

The Quraish retaliated violently. A life and death struggle for-Islam ensued. The Prophet was not allowed to worship in the Ka'bah, thorns were strewn in his way, dirt and filth were thrown at him while he was engaged in prayers, and street urchins were incited to follow him, shouting and clapping their hands in derision. He and his followers were subjected to all types of calumnies and humiliation. They were taunted and insulted. Oppression and relentless persecution were let loose. In an effort to force believers to renounce the new faith and to go back to the old cults, they were subjected to extremes of physical torture. They were mercilessly beaten, made to lie on burning sand while heavy blocks of stones were placed on their chests, or nooses were put around their necks and their bodies dragged. One of the faithful, Yasir by name, succumbed to these tortures and, when his wife Sumayyah, an African, protested, her legs were tied to two camels, and the animals were driven to opposite directions, tearing her body in halves. These were the first martydoms in the cause of Islam. The believers, under the inspiration of their great Teacher, were, however, fired with holy zeal. They braved all persecutions and danger and bore up against all agonies and tortures.

Migration

First and Second Hijrahs to Abyssinia

When endurance was reaching its limits and persecution became unbearable, the Prophet advised a group of his followers to migrate to Abyssinia where a benign Christian king reigned. This was the first Hijrah (Migration) in Islam and fifteen people took part in it:

And those who become fugitives for Allah's sake after they are oppressed, verily We shall give them good abode in the world and surely the reward of the Hereafter is greater, if they only knew. (Qur'an, 16:41)

And what was all this tyranny and persecution for? Just for believing in one God and for leading a chaste and pious life! Further migration of some people led to intensified persecution of those left behind. The Prophet advised a second Hijrah to Abyssinia, and this time about a hundred people, including Jafar, the elder brother of 'Ali, went away. The Quraish sent a deputation with 'Amr ibn al-'As and 'Ammara ibn Rabi'ah to Negus (Nijashi, in Arabic), the king of Abyssinia, to demand the deportation of the emigrants back to Mecca to be punished by death. Having won the favor of the clergy, the deputation tried to prejudice the king against the fugitives. Asked to explain the position, Jafar delivered a speech, which is a brilliant summary of the fundamentals of Islam and all that it stands for:

"O king! We were plunged in the depth of ignorance and barbarism; we adored idols; we lived in unchastity; we ate dead animals, and we spoke abomination. We disregarded every feeling of humanity, and the duties of hospitality and neighborhood. We knew no law but that of the strong. At that time, God raised from among us a man of whose birth, truthfulness, honesty and purity we were aware, and he called us to the Unity of God and taught us not to associate anything with Him. He forbade us to worship idols and enjoined us to speak the truth, to be faithful to our trusts, to be merciful, and to regard the rights of neighbors. He forbade us to speak ill of women and to eat the substance of orphans. He ordered us to flee from vices, to abstain from evil, to offer prayers, to render alms, and to observe the fast. We have believed in him; we have accepted his teachings and injunctions to worship God, and not to associate anything with Him. For this reason, our people have risen against us and persecuted us in order to make us forego the worship of God and return to the worship of idols of wood and stone and other abominations. They have tortured us and injured us. Having found no safety among them, we have come to thy country and hope thou wilt protect us from their oppression."

The king refused to oblige the deputation, and the latter had to return disappointed. Muslim traditions indicate that the king later on secretly converted to Islam.

Some European critics, with the object of assigning some ulterior motive for the migration, go to the length of saying that persecution was only slight and at worst confined to slaves and the poorer people who could find no clans to protect them. There is a mass of historical data recorded in original sources about the names and numbers of persons put to physical torture, the names of their tormentors and the manner of their physical torture and persecution. Although these critics admit that even Abu Bakr had to undergo the indignity of being bound to a clansman and to solicit the protection of a nomadic chief, they would still suggest that the persecution was limited to persons who had no clans to support them. Such people had, no doubt, the worst of the treatment, but when people of a clan were oppressing their fellow clansmen for accepting Islam, clan protection could not help the victims. What protection could be expected from the clan when a father chained his son, a brother tortured his sister, or a husband injured his wife? Furthermore, the slaves and the poor people constituted the bulk of the disciples at that stage. A Western historian surmises that the migration was caused either by a rift in the Muslim ranks, as some Muslims might not have liked the attitude of the Prophet towards Meccan opposition, or was undertaken with the object of making Abyssinia a base of attacking Meccan trade or to solicit military help to enable the Prophet to seize control of Mecca. Even Encyclopedia Britannica tries to water down the persecution (Macro. Vol. 12. p. 607):

"There was little physical violence, and that almost always within the family. Muhammad suffered from minor annoyances, such as having filth deposited outside his door."

About the emigration to Ethiopia it suggests:

"... but they may have been seeking opportunities for trade or military support for Muhammad."

If such fantastic conjectures can be made when the Muslims were yet a handful and survival was the only consideration before them, when all along they stood solidly behind the Prophet, when no Meccan caravan was ever attacked from Abyssinia, when that country never provided any military help to the Muslims, and when the Prophet did not seize control of Mecca even when it lay at his feet, what fairness in exposition and presentation can be expected from such historians?

Deputations of Quraish

Now we have reached the sixth year after the Declaration of Prophethood. In spite of the persecution and exodus of some people, the Prophet was laboring quietly but incessantly to wean away his people from the worship of idols. His mission gained considerable momentum by the conversion of his uncle Hamza the Valiant.

Once, at the suggestion of Abu Bakr, the Holy Prophet came into Masjid-ul-Haram and Abu Bakr started a lecture. The Quraish violently stopped him and the Holy Prophet had to take refuge in the house of al-Arqam near the hill of Safa. (Now, that house has been included into the extension of Masjid-ul-Haram). 'Umar ibn al-Khattab accepted Islam in those days.

Because of the prestige of Abu Talib, Quraish did not dare to kill the Holy Prophet. But they were making him suffer as much affliction as possible, no less was the heartache caused to him by the sufferings of the helpless Muslims. He himself said: "No prophet was ever made to suffer such afflictions as I was."

All along, Islam was gaining adherents not only from Quraish but also from the neighboring tribes. The oligarchy of Mecca was now desperately trying to. stem the movement.

The forbearance of the Holy Prophet was making the Quraish wonder as to why a man should put himself in such a precarious situation. Their outlook was materialistic; their ideals were wealth, beauty and power. They, naturally, ascribed the same motives to the Holy Prophet.

'Utbah ibn Rabi'ah, father-in-law of Abu Sufyan, was sent to him to convey the message of Quraish:

"Muhammad! If you want power and prestige, we will make you the overlord of Mecca. Or do you want marriage in a big family? You may have the hand of the fairest maiden in the land. Do you want hoards of silver and gold? We can provide you with all these and even more. But you should forsake this nefarious preaching which implies that our forefathers, who were worshipping these deities of ours, were fools."

The Quraish were almost certain that Muhammad would respond favorably to this offer. However, the Holy Prophet (s.a.w.a.) recited Sura 41 in reply, which, inter alia, contained the following warning:

But if they turn away, then say: 1 have warned you of a thunderbolt like the thunderbolt of the 'Ad and the Thamud. (Qur'an, 41:13).

`Utbah was overwhelmed with this ringing warning. He did not accept Islam but advised the Quraish to leave Muhammad alone and to see how he fares with other tribes. Quraish said that he, too, was bewitched by Muhammad.

Then a deputation was sent to Abu Talib. They demanded that Abu Talib should either persuade his nephew to desist from his mission or hand him over to suffer the extreme penalty or be prepared to fight the whole tribe. Finding the odds too heavy against him, Abu Talib said to the Holy Prophet:

"O son! Do not put such a burden on my shoulders which I am unable to bear."

The Prophet's reply to his uncle gives an indication of his indomitable will, his profound trust in God and confidence in his Mission. Said he:

"O uncle! If they placed the sun on my right hand and the moon on my left to persuade me to renounce my work, verily I would not desist therefrom till God makes manifest His cause or I perish in the attempt."

Saying this, he was overwhelmed with grief. Abu Talib was moved by this reply and said:

"By Allah, the Quraish can never reach thee in spite of their great number till I am buried in the earth. Therefore, pronounce what order thou hast; nobody can do any harm to you; be happy with this (promise) and keep thy eyes cool (i.e. be consoled)."

In their final attempt, they took a young man, 'Ammarah ibn al-Walid, to Abu Talib and offered to exchange him with Muhammad. They said to him:

"This young man is a well-known poet of the tribe; he is also very handsome and wise. You better exchange Muhammad with him. You may adopt him as your son: he will be a good helper to you. And give us your Muhammad; we will-kill him. Thus, you will not suffer any loss because you will have 'Ammarah in place of Muhammad, and by eliminating Muhammad, all this strife and friction in the tribe will come to an end."

Abu Talib was extremely furious on hearing this outrageous proposal. His voice was raised in wrath. He said:

"What a worst bargain have you proposed! Why, you want me to give you my son, so that you may kill him, and are giving me your son so that I should feed him and look after him? Go away! This bargain is nothing if not foolishness."

Boycott

Ban on the Clans of Hashim and Muttalib

Frustrated, the idolaters decided to ostracize the whole clans of Hashim and Muttalib and thus destroy them completely. An agreement was signed to boycott these two clans. It was written by Mansur ibn 'Ikrimah and was hung in the Ka'bah. The agreement stated:

"they would neither take the daughters of these two clans nor will they give them their daughters in marriage; they would neither sell anything to them nor buy anything from them. Not only that, they would not have any contact with them nor even allow any food or drink to reach them.This boycott would continue till these clans agree to hand over Muhammad to Quraish."

Abu Talib had no alternative but to take these two clans (who had always stood together) into the mountain trail called Shi'b Abi Talib. It was adjacent to Jannatu '1-Ma'la. Now it is difficult to locate, because the Sa'udis are destroying all historical sites in the name of development. It was a place in Mount Hajun, which belonged to Abu Talib. There were 40 adults in the clans. For three long years, they were beleaguered. It had begun in Muharram, 7th year of Bi'that (Declaration of Prophethood) and continued up to the beginning of the 10th year. They were made to undergo the most acute hardships and privations, so much so that at times they had nothing but tree leaves to sustain them. Only twice a year did they dare to come out: in the months of Rajab and Dhul-Hijjah, when every type of violence was taboo according to the Arabian custom. If any relative sent them any food, and the news leaked out, that relative was publicly insulted and put to shame. The Quraishites used to express their pleasure on hearing the cries of the hungry children.

During all these years of sufferings, Abu Talib had only one worry: how to keep the Holy Prophet out of the harm's way. Historians unanimously say that it was the habit of Abu Talib to awaken the Holy Prophet after all people had gone to sleep and to take him to another place and order one of his own sons or brothers to sleep in the bed of the Holy Prophet. This was done so that if an enemy had seen where Muhammad was sleeping, and if an attack was made on him at night, his own son or brother would be killed while the Holy Prophet would be saved.

All of them suffered these hardships and did their utmost to save the life of the Holy Prophet. History is unable to produce another example of such devotion and loyalty. And imagine that this continued not for one or two days or weeks, but for three long years.

One day the Holy Prophet said to Abu Talib:

"I have been informed by Allah that the agreement of the Quraish has been eaten up by insects, and no writing has been left therein except the name of Allah."

And as the historians write, Abu Talib never had any doubt about any saying of the Holy Prophet.

Thus he came out of his place at once and went to Masjidul-Haram where Quraish had gathered. As luck would have it, the subject of discussion was the same boycott. Hisham, son of 'Amr, Zubayr, and a few others who were related to Khadijah and the clans of Hashim and Muttalib and whose houses were near the Shi'b of Abu Talib used to hear the cries of the children day and night. They had decided to persuade the Quraish to abrogate the infamous agreement. The arguments became very heated and reached a climax when they saw Abu Talib approaching. Abu Jahl and others who opposed the idea of abrogating the boycott, said:

"Abu Talib is coming! It seems that now he is tired and wants to hand over Muhammad to us. Thus, the boycott would end to the satisfaction of us all. Let us keep silent and hear what he wants to say."

But Abu Talib had gone there not to surrender but to challenge them. He stood before the gathering and said:

"My son says that the agreement which you had written has been eaten up by insects, and that nothing remains therein except the name of Allah. Now look at that paper. If the news given by my son is correct, then you must end your injustice and high-handedness, and if the news is wrong then we will admit that you were right and we were wrong."

The agreement was taken out and opened, and lo, there was nothing left of it except the name of Allah in one place.

Now Abu Talib's voice thundered on as he condemned them for their tyranny. Those who wanted that boycott ended said that now there was no agreement at all to adhere to. Abu Jahl and others tried to outwit them but failed and the boycott ended with a total moral victory for Islam over the infidels.

Abu Talib

The sufferings and privations of those three years took their toll. Within nine months, Abu Talib died and after him Khadijah also left this world. With the disappearance of their protecting influence, the Meccans had a free-hand and redoubled their persecution. These two deaths, at a time when the Holy Prophet was in dire need of both, left a very deep impression on him. He was so grieved that he called that year "'Amul-Huzn" (The Year of Sorrow). How valuable their support was may be judged from the fact that Allah has counted them as two of His highest Graces and Favors upon the Holy Prophet.

He says in Sura 93:

Did He not find thee an orphan and give thee shelter, and He found thee lost (in thy tribe) and guided (them towards thee), and found thee in need and made thee free from want? (Qur'an, 93:6-8)

All the commentators of the Qur'an say that the first ayat means: "Did He not find thee an orphan and give thee shelter with Abu Talib?", and the last ayat means: "He found thee poor and made thee rich through Khadijah." If we think about the early history of Islam, without the prestigious influence of Abu Talib, we cannot see how the life of the Holy Prophet could have been saved. And if we were to take out the wealth of Khadijah, we cannot think how the poor Muslims could have been sustained, and how the two Hijrats of Abyssinia could have been financed.

It is not the place here to fully explain the share of Abu Talib in the foundation of Islam. The best tribute, therefore, would be to quote some of his poetry lines which overflow with love of, and devotion to, the Holy Prophet. Abu Talib has said these poetic lines:

And you have called me and I know that you are truthful

and, in fact, you were truthful and trustworthy from the beginning.

And I certainly know that the religion of Muhammad is the best of all the religions of the world ....

Also he said in another poem:

Did you not know that we have found Muhammad the Prophet the same as was Musa (Moses)? It is written so in the scriptures.

Compare this poetry with this ayat of the Qur'an:

Verily, We have sent you a Messenger to be a witness over you, as We had sent a Messenger to Pharaoh.(Qur'an, 73:15)

Somewhere else Abu Talib says these poetic lines:

And the Lord of the world has strengthened him with His help,

and has proclaimed the religion which is true, not false. Do not they know that our son is not doubted

by us and that we do not care about the false sayings (of his enemies)?

Once Abu Talib asked 'Ali:

"What is this religion which you are following?"

'Ali said:

"I believe in Allah and His Messenger, and I pray with him."

Abu Talib said:

"Surely Muhammad will not call us but to a good thing. Never leave Muhammad; follow him faithfully."

Once he saw the Holy Prophet praying, with Khadijah and 'Ali behind him. Ja'far was with Abu Talib. Abu Talib told JaTar to go ahead and join them in their prayer.

When Hamza accepted Islam in the sixth year of bi'that (Declaration of the Prophethood), Abu Talib was overjoyed and said these poetic lines:

Be patient, O Abu Ya'li (Hamza) on account of the religion of Ahmad. And proclaim the religion with courage, may Allah help you. I was glad when you said that you were mumin (believer). So help the Messenger of Allah in the cause of Allah. And announce to the Quraish your decision, and tell them that Ahmad was never a sorcerer.

It was the policy of Abu Talib to keep the Quraish in suspense about his true belief: Had he announced that he had accepted the religion of Muhammad, his position as a respected leader of the tribe would have been undermined. And then he could not extend his protection to the Holy Prophet. Thus, while always declaring his firm belief that Muhammad could not tell anything but the truth, exhorting his children and brothers to follow the religion of Muhammad, he assiduously refrained from declaring in so many words that he himself was a Muslim. Thus he maintained his position with the hierarchy of Quraish and protected the Prophet through his influence.

Even on his death-bed, while there was still a chance that he might recover, he very diplomatically announced his faith in such a way that the Quraish could not understand what he meant. When they asked him on which religion he was dying, he replied:

"On the religion of my forefathers."

As it has already been explained before, that 'Abdul-Muttalib and all his ancestors were followers of the Divine religion, one cannot but admire the prudence and wisdom of Abu Talib in that difficult situation.

During the last moments of his life, the Holy Prophet advised him to recite the Kalimah loudly (as is the custom of the Muslims). 'Abbas, who had not accepted Islam yet, saw the lips of Abu Talib moving. He put his ears near Abu Talib, and then said to the Holy Prophet:

"O my nephew! Abu Talib is saying what you wanted him to say!"

'Allamah Ibn Abil-Hadid, the Mu'tazilite, has truly said the following poetic lines:

If it were not for Abu Talib and his son ('Ali),

religion of Islam could not take any shape, nor could it find its feet.

Thus, Abu Talib in Mecca gave shelter and protected

(him), and 'Ali in Medina rubbed shoulders with death.

Abu Talib died at the age of 85 in the middle of Shawwal or Dhul-Qa'dah, 10 Bi'that.

Imam Ja'far al-Sadiq (a.s.) said:

"The ancestors of the Holy Prophet will be in Paradise and 'Abdul-Muttalib will enter Paradise having upon him the light of the Prophets and the dignity of kings, and Abu Talib will be in the same group."

Khadijah

Hazrat Khadijah was respected so much that the Meccans called her Tahirah (the pure one). All the children of the Holy Prophet were born from Khadijah except Ibrahim who was born of Maria the Copt.

She was the first person to testify to the truth of the Holy Prophet. She spent all her wealth in the cause of Islam. And she was a source of comfort and consolation to the Holy Prophet.

The Holy Prophet said:

"Four women are the supreme-most amongst the women of Paradise: Maryam mother of 'Isa (Jesus) (a.s.), Asiyah wife of Pharaoh, Khadijah bint Khuwaylid, and Fatimah hint Muhammad."

Ayishah said:

"I never envied any woman as much as I envied Khadijah. The Holy Prophet always remembered her. Whenever any sheep or goat was slaughtered, the choicest parts were sent to Khadijah's relatives and friends. I used to say, 'It appears that Khadijah was the only woman in the world.' Hearing this, the Holy Prophet was very much annoyed and said: 'Khadijah had many virtues, which others do not have. "'

She also said:

"Once the Holy Prophet remembered her and I said, 'How long will you go on remembering a woman so old that she had no teeth in her mouth? Allah has given you a woman better than her (meaning herself).' The Holy Prophet was so angry that the hair of his head was raised. He said: 'By Allah, I do not have better than Khadijah. She believed in me when others were steeped into infidelity. She testified to my truth when others rejected my claim. She helped me with her wealth when others deprived me. And Allah gave me children by her." 'Ayishah says that from then on she decided not to say any unkind word about Khadijah. (Sahih al-Bukhari, vol. 3).

She was 65 years old when she died, and she was buried at Hajun. Her grave was demolished in 1925 like those of 'AbdulMuttalib, Abu Talib and others.

Visit to Taif

After the death of Abu Talib and Khadijah , finding that the Meccans had turned a deaf ear to his preaching, the Prophet decided to go to Taif, perhaps its people would be more responsive. But a big disappointment was in store for him. Muhammad spent a month at Taif only to be scoffed and laughed at. When he persisted in his preaching, the people of Taif drove him out of their city pelting stones at him. In this desperate situation he prayed to God thus:

"O Allah! I make my complaint unto You regarding the feebleness of my strength, the insignificance of my devices, and my humiliation in the sight of people. O You, the Most Merciful One! You are the Lord of the oppressed, You are my Lord. To whom would You entrust my affairs? To a stranger who would scowl at me? Or to an enemy who would control me? If you are not displeased with me, then I do not care (about any hardship), but an ease bestowed by You will be more accommodating to me. I seek refuge in the light of Your countenance (by which all darkness is dispersed and all affairs of this world and the hereafter are kept straight) from pouncing of Your anger or the coming of Your wrath. I seek your pardon in order that you may be pleased with me. There is no power nor strength except in You"

Grief-stricken, the Prophet returned to Mecca.

Islam Gradually Reaches Beyond Mecca

All these disappointments and persecutions notwithstanding, Islam was spreading in other tribes too, although very slowly and not on a grand scale. Its simplicity and rationality were such that it only needed to reach the ears of the people to stir their souls. For thirteen years, the Quraish did their very best to stifle the new religion, but their opposition itself provided the necessary publicity. Tribes from all corners of Arabia flocked to Mecca at the time of the annual pilgrimage. Lest they should be influenced by the message of Mohammed, the Quraish used to post themselves outside the city and warn the pilgrims: "An infidel has been born in our city who dishonors our idols; he even speaks ill of Lat and Uzza; do not listen to him." People naturally got curious and wanted to know more about this man. A disciple of the Prophet, recalling his earlier days, stated: "When I was young, I used to hear from the people going to Mecca that a person claiming Prophethood had been born there." When the news spread, most people laughed and jeered at Mohammed, yet there were a few seekers of the truth who listened to his message and who were influenced by it. Hafiz ibn Hajar, in his book al-Isabah, mentions the names of several companions who had come from Yemen and other distant places and, after secretly accepting Islam, had gone back to work among their tribes. The clan of Abu Musa al-Ash'ari in Yemen accepted Islam in this manner.

Tufail ibn 'Amr, of the tribe of Daws, was a poet of repute who could by his poetic fervor sway the feelings and attitudes of the Arabs. He had come into contact with the Prophet and was so enthralled by the marvelous diction of the Qur'an recited to him that he accepted Islam instantly. He was able to win some converts in his tribe, but in general the tribe did not listen to him. He came back to the Prophet and requested him to curse the Daws but the Prophet prayed thus: "O God! Guide the Daws and send them to me (as Muslims)." Soon after, the entire tribe accepted Islam.

Dhamad ibn Tha'labah was a chief of Azd and a friend of the Prophet in his early years. He came to Mecca and was told that Mohammed had gone mad. He approached the Prophet and said that he could cure him. The Prophet replied,

"All praise be to God; I praise Him and seek His forgiveness. If God were to guide anyone, he cannot go astray, and if He leaves anyone to stray, nothing can guide him. I declare that there is no god but Allah. He is one and has no partner, and further (I declare) that Mohammed is His Servant and Messenger."

It is almost impossible to reproduce the vibrating force and captivating charm of the Arabic text which so much impressed Dhamad that he accepted Islam immediately and through him his whole tribe submitted to it.

Abu Dharr of the tribe of Ghifar was one of those who were disgusted with idol-worship. When:be heard about the Prophet, he went to Mecca and incidentally met 'Ali with whom he stayed for three days. 'Ali introduced him to the Prophet and Abu Dharr accepted Islam. The Prophet advised him to go back home, but in his zeal he publicly announced in the Ka'bah: "There is no god but Allah and Mohammed is His Prophet." He was given a sound thrashing by the Quraish and was rescued by 'Abbas. Returning to his tribe, he invited it to accept Islam. About half of his tribesmen, accepted Islam and the rest followed suit when the Prophet migrated to Medina.

As the Ghifars were on very friendly terms with the tribe of Aslam, the latter were influenced by the former and also accepted Islam.

Quite a number of persons had incidentally heard the Qur'an being recited and were captivated by it. Jubayr ibn Mut'im had come to Medina to pay ransom for the prisoners of war of Badr. He happened to hear the Prophet reciting the following verses:

Or were they created out of naught? Or are they the creators? Or did they create the heavens and the Earth? Nay, but they have no certainty. (Qur'an, 52:35-36)

Jubayr stated that when he heard these verses, he felt that his heart was about to soar.

First Pledge of 'Aqabah

As the Meccans refused to listen to him, the Prophet used to preach to strangers and pilgrims visiting the Ka'bah. As described above, the news that a Prophet had arisen was spreading. A deputation of about twenty Christians from Nazareth came to meet him and embraced Islam. Similarly, another group of six persons from Yathrib accepted Islam. The next year, at the time of the annual pilgrimage, twelve Yathribites came and undertook a pledge known as the First Pledge of 'Aqabah (Mountain-pass), so named because it was done in an out of the way mountain-pass outside Mecca. The pledge was:

Not associate anything with God;

Neither steal nor commit adultery nor fornication;

Will not kill our children;

Will abstain from calumny and slander;

Obey the Prophet in everything, and we will be faithful to him in weal and sorrow.

The period between the First and the Second Pledges was one of anxious waiting. The Meccans were sternly adamant, the people of Taif had rejected Muhammad, and the mission was making a slow progress. Yet hope had been engendered by its diffusion to the distant city of Yathrib. The conviction was very much there that the truth would ultimately prevail. Describing this period, Muir says:

"Mahomet, thus holding his people at bay, waiting, in the still expectation of victory, to outward appearance defenseless, and with his little band, as it were, in the lion's mouth, yet trusting in his Almighty's power whose messenger he believed himself to be, resolute and unmoved, presents a spectacle of sublimity paralleled only in the sacred records by such scenes as that of the prophet of Israel, when he complained to his Master, 'I, even I only, am left."

Ascension

Ascension of the Prophet

It was at such a time that God Almighty, in His infinite Mercy and Benevolence, bestowed upon the Prophet the unique distinction of being lifted to the furthest limit of heavens and of being shown the gorgeous splendor of the heavens and the universe:

Glory to (Him) Who took His servant for a journey by night from the Sacred Mosque to the Furthest Mosque whose precincts We have blessed, in order that We might show him some of Our signs, for He is the Hearer and the Seer. (Qur'an, 17:1)

There has been a good deal of controversy over the question whether the Ascension (Mi'raj) was only a vision or an actual bodily journey. The majority of the traditionalists agree that it was a real physical journey, much like the bodily ascension of Jesus to heaven and the descent of Adam to earth.

The fact is that this controversy was created by Banu Umayyah whose interest in Islam was based not on faith but on politics and who did not like the idea of any miracle of the Holy Prophet gaining ground in the Muslims' minds. Their department of forgery obliged them in this respect also.

Two "traditions" from that department are repeatedly described by the Christians, the Ahmadis, and a group of the Sunnis; these are:

'Ayishah, wife of the Holy Prophet, is alleged to have said that during the whole night of the Ascension, the body of the Holy Prophet was on the bed.

Mu'awiyah said that The Mi'raj was a "true dream."

Now the fact is that the Mi'raj (whatever its interpretation) took place in Mecca one or three years before the Hijrah. Bibi 'Ayishah did not enter the house of the Holy Prophet till one year after Hijrah. How could she say that she did not miss the body of the Holy Prophet at that time?

There is only one possible explanation: This "tradition" was forged by someone who did not know the sequence of Islamic history. Otherwise, he could not have attributed this "tradition" to 'Ayishah.

Mu'awiyah was such an enemy of the Holy Prophet that when 8 years after the Hijrah, Mecca was conquered without bloodshed and Abu Sufyan (father of Mu'awiyah), seeing no alternative, accepted Islam, Mu'awiyah fled to Bahrain and wrote a nasty letter to his father condemning him for his acceptance of Islam. It was not till the 9th year of Hijrah that he brought himself to profess Islam. And the Mi'raj took place 10 or 12 years before that time. How could he know what the facts of the Mi'raj were?! He does not mention his source of information, and the inference is that there was no such source.

If you want to witness how politics controlled the version of Islam professed by the Umayyads, read one more 'tradition' invented in their factory:

The king on the throne of Damascus is 'Abdul-Malik ibn Marwan. Iraq and Hijaz are in the hands of 'Abdullah ibn Zubayr. 'Abdul-Malik does not like the idea of the pilgrims of his domain being obliged to go to Mecca (which is in the enemy's hands); so, he wants to enhance the prestige of Baitul Maqdis, which lies within his domain and plans to establish "hajj" to Baitul Maqdis. As part of that plan, all previous declarations that the Mi'raj was a dream are forgotten, and a tradition is forged that the final destination of the journey of the Mi'raj was Baitul Maqdis.

Soon thereafter, 'Abdullah ibn Zubayr is defeated and Hijaz comes under Syrian control; otherwise, we would surely have seen two centers of hajj in the Muslim world!

The Second Pledge of 'Aqabah

On their return to Yathrib, the converts to the faith spread the doctrines of Islam and a large number of Yathribites became adherents to the faith. In the following year, seventy people from Yathrib, including the twelve who took the first pledge, came to the Prophet to accept Islam and to invite him to their city. They swore allegiance to him. This pledge is known as the Second Pledge of 'Aqabah. 'Abbas, uncle of the Holy Prophet, although not a Muslim yet, was present on that occasion and exhorted the Yathribites to protect the Holy Prophet.

A Plan to Assassinate the Prophet

When the Meccans learned that Islam had struck roots in Yathrib and was fast spreading there, their animosity knew no bounds. Their chiefs, such as Abu Jahl, Abu Lahab, Abu Sufyan, and 'Utbah gathered at Dar-un-Nadwa and, after rejecting suggestions to imprison or banish Muhammad, they planned to assassinate him.

And remember when the unbelievers plotted against you to imprison you, or to kill you, or to drive you out, they plotted and planned and Allah, too, planned. (Qur'an, 8:30)

In order to escape the vendetta of Banu Hashim, it was decided that every clan should provide one man, and that they should collectively assault the Prophet as soon as he came out of his house. But God had apprised His Prophet of this plan well in advance and he informed 'Ali of it, ordering him to sleep in his (Prophet's) bed. The Holy Prophet covered 'Ali with his own green sheet. When 'Ali heard that his life was to be the ransom for the Holy Prophet's, he at once prostrated before Allah to thank Him for this unique honor. It was the first sajdah of "shukr" (a prostration of gratitude) in Islam. Thus, 'Ali slept soundly on the Holy Prophet's bed as the Prophet walked out of the house under the infidels' very noses.

Coming out of the house, he recited the first few verses of the Surat Ya-Sin and threw a handful of dust over their heads. None of the enemies saw him going out.

The Holy Prophet had also ordered 'Ali to return the things which people had entrusted to him to their respective owners.

The polytheists of the Quraishite clans all the time thought that it was the Prophet who was sleeping and were anxiously waiting to kill him.

According to Usudul Ghabah of Ibn Athir Jazari, Ihya' ul 'Uloom (of Ghazali) and Tarikhul Khamis of Qadi Husain al Diyarbakri, it is learnt that when 'Ali slept in Muhammad's bed, God said to Gabriel and Michael:

"I establish brotherhood between you two and increase the life of one of you over that of the other. Having done so, I ask which of you is prepared to sacrifice his life for his brother?"

Both Gabriel and Michael heard this address from the Lord but each held his life dearer than the other's and was not prepared to help his brother by sacrificing his own life. God then addressed them again,

"Can you not be like 'Ali ibn Abi Talib? See, I created brotherhood between Muhammad and 'Ali, and now 'Ali is sleeping in Muhammad's bed determined to sacrifice his own life for his brother. Now you both go to earth and guard 'Ali from the mischief of the enemies."

Then the two nearest-to-God angels came down and took their positions near the head and the feet of 'Ali. Gabriel said:

"Hail to thee! Hail to thee! Who can be like thee, O son of Abu Talib, so that the Lord is proud of thee and exalts thy virtue before the angels?"

And so it happened. When the Prophet was on his way to Medina, God revealed to him the following verse in praise of 'Ali:

And amongst men there is one who sells his life seeking the pleasure of Allah. And Allah is most benevolent to His slaves. (Qur'an, 2:207)

The Holy Prophet went to the mountain of Thawr accompanied by Abu Bakr and hid in a cave near its summit. This place is about 5 miles from Mecca.

There are two versions as to how Abu Bakr came to accompany the Holy Prophet. One narrative says that the Holy Prophet himself went to the house of Abu Bakr and told him to accompany him.

The other narrative says that when the Holy Prophet went away, Abu Bakr came there and asked 'Ali as to where the Holy Prophet was. 'Ali told him that he had already left for Medina. Abu Bakr went out looking for the Holy Prophet. The night was dark; therefore, when he came nearer, the Holy Prophet thought that some infidel was pursuing him. He started going faster and faster, till his shoe-lace was broken and his toes were badly wounded. Then Abu Bakr called him. Recognizing his voice, the Prophet stopped. Abu Bakr caught up with him and asked permission to accompany him. Thus, they went together till they reached Thawr.

At dawn, the infidels entered the house. They were flabbergasted upon finding 'Ali in the bed instead of the Holy Prophet. At once they started looking for him, tracking him right up to the mouth of the cave. Still, they never thought of looking into the cave. Why?

As soon as the fugitives entered the cave, a spider wove cobweb at the entrance and a pair of pigeons built their nest at the mouth of the very cave in the darkness of the night and laid eggs at once. It was that cobweb and the nest with the eggs that made the blood-thirsty enemies believe that Muhammad (s.a.w.a.) could not be in that cave; otherwise, the cobweb would have been destroyed and the nest and the eggs broken! It was at this moment that they got so near to the cave that Abu Bakr started weeping, being afraid of the possible discovery. But the Prophet consoled him saying,

Grieve not; surely Allah is with us (Qur'an, 9:40). ,

They left Mecca on the first night of Rabi'-ul-Awwal, (corresponding to 15 or 16 July, 622 C.E.) reaching the cave of Thawr before dawn and remaining therein up to 4th of Rabi'-ul-Awwal. On the 5th, they started their journey to Medina. 'Abdullah ibn Urayqit al-Daylami was hired to show them the way. Abu Bakr offered one of his she-camels to the Holy Prophet for the journey. The Holy Prophet accepted it on the condition that Abu Bakr accepted its price. Thus, Abu Bakr sold one she-camel to the Holy Prophet for 900 dirhams.

Journeying by unfrequented routes, they safely reached Quba (2 miles south of Yathrib) on the 8th of Rabi'-ul-Awwal.

There, the Holy Prophet laid the foundation of the mosque of Quba which has been mentioned in the Qur'an as "the Mosque founded on piety." After a few days, 'Ali joined them there and they proceeded to Yathrib, entering it on Friday the 16th of Rabi' ul-Awwal with a group of followers who had come from Yathrib to welcome the Prophet. This was the Hijrah from which dates the Islamic calendar, the Hijri year.

Persecution Analyzed

The Prophet of Islam and his devoted band of followers had patiently endured untold hardship, tyranny and oppression for thirteen years and ultimately had to abandon their hearths and homes, sacrificing whatever worldly possessions they had. They had not wanted any worldly gains, nor had they aspired for any position of worldly eminence or share in the administration. The Prophet had unequivocally told the Meccans:

"I desire neither riches nor eminence nor dominion. I am sent by God Who has ordered me to announce glad tidings to you. I convey to you the words of my Lord. I admonish you. If you accept the message I bring you, God will be favorable to you both in this world and in the next. If you reject my admonition, I shall be patient and leave God to judge between you and me."

The early Muslims were harassed and persecuted simply because they believed in God, the Lord of the universe, and worshipped Him without ascribing to Him any partner or colleague. They had not exercised any compulsion, for the Qur'an had said:

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the rebels (i.e. false deities) and believes in Allah, he indeed has laid hold of the strongest handle which shall not break off. (Qur'an, 2:256)

The Qur'an only appealed to the inner consciousness of man, to his reason and intellect. Nevertheless, the new religion was in sharp contrast with the cults practiced by the Quraish, which ages of observance and belief had sanctified for them. The Prophet preached equality of man and stressed the point that in righteousness alone lay the superiority of one over the other. The Quraish saw in this leveling of distinctions the end of their authority and privileges as the guardians of the Ka'bah, of their political and social hegemony, and of their vested interests at large.

The new religion placed restraints upon the promiscuous and unbridled license indulged in social intercourse. It heralded the end of licentious ways, of sensual pleasure and drunken orgies to which the Quraish were, by and large, espoused. It imposed spiritual discipline in the form of prayers, fasting and continence and frowned upon avarice, greed, slander, falsehood, indecency and other vices with which society was permeated. In short, it meant the giving up of old ways and the taking to a new life of austere piety and chastity. The opposition of the Meccans was, therefore, sharp and violent. They relentlessly persecuted the followers of the new faith and made life so difficult for them that ultimately the Prophet and his followers had to abandon their hearths and homes for more congenial surroundings. The Prophet did not even invoke the wrath of God on them. When once he was requested by Khabbab son of Arrat to curse the Quraish, the Holy Prophet pulled him up by saying:

"People have gone by who were sawn and torn to pieces in the cause of God, but they did not desist from their duties. God will accomplish His plan till a rider will go from Sinai to Hadramaut fearing none except God."

How true was the prophecy!

The Prophet at Medina

Living in contact with the Jews, the Aws and the Khazraj were not foreign to the idea of the unity of God. They had heard from the Jews that a Prophet was to come. Some of their people had come into contact with the Prophet at Mecca and had been deeply impressed by Him. The deputation they had sent to Mecca had returned entirely satisfied and had accepted Islam. The disciples who had preceded the Prophet were spreading the message of Islam throughout Yathrib. Unlike the Meccans, the Yathribites had no vested interest standing in the way of their accepting the new religion. Islam had already taken roots in Yathrib thus before the Prophet arrived there on the invitation of the people of Aws and Khazraj. No wonder they gave the Prophet a tumultuous welcome at Yathrib.

The name of the city was then changed to Madinat-un-Nabi, the City of the Prophet. Islam effaced the age-long enmity between the tribes of Aws and Khazraj.and they were given the honorific designation of "Ansar" (helpers or supporters). The emigrants, forty-five in number, were called "Muhajirun" (exiles). The construction of a mosque, Masjid-un-Nabi (mosque of the Prophet), was now underway, and the Prophet worked at it like any other laborer. Soon, a simple, unostentatious mosque with walls of unbaked bricks, with trunks of palm trees as pillars, and a thatch of palm leaves was built with a few adjoining rooms of similar material. On the completion of these rooms, the Prophet, who meanwhile was living with Abu Ayyub, moved into one of them.

The doors of the houses of some of the companions opened into the mosque (Masjid-un-Nabi). The Prophet ordered the doors of all of them except that of 'Ali to be closed. The companions raised some objections against this order. The Prophet, thereupon, stood up and addressed them. Having praised Allah, he said:

"In accordance with the decree of Allah, I ordered you to close the doors and 'Ali to keep his open. Your wrangling is undesirable. Neither did I open nor close any door of my own accord. I only acted as I was ordered by Allah."

The Muhajirun needed some meaningful relief. To ensure their economic security and also to establish brotherly ties between them and the Ansar, the Prophet joined each Muhajir with an Ansar in a tie of "Brotherhood" that became even more precious and enduring than the bond of blood relationship. The Ansar volunteered to share half and half with their contractual brothers everything they earned or possessed. It is to this unification of interests that the Qur'an refers in the following passage:

Surely those who believed and migrated and strived hard in the way of Allah with their property and souls, and those who sheltered and helped them, these are indeed friends (and protectors) of one another. (Qur'an, 8:72)

The Muhajirun were anxious not to remain a burden on their brothers. Soon, many of them settled down to trade and do business. In the course of time, they were rehabilitated, and within a few years, they were no longer in need of any financial support. It was then that the following verse was revealed:

And the possessors of relationships are nearer to each other. (Qur'an, 8:174)

In Medina, Islam had at first to face serious difficulties. Danger threatened it from all sides, and it had to fight against great odds for mere survival. Some of the battles forced on it were inspired by political motives, others were the result of direct opposition to the new faith and the desperate efforts which its enemies exerted to put it down before it firmly established itself. Other difficulties were added by the predatory and warlike habits of the nomadic tribes hovering round the city and the insecurity and lawlessness prevailing in the country at large. It may be a good idea, therefore, to analyze and understand the political conditions of Arabia at this time.

Arabia's Condition

Arabia's prevailing political conditions

The Arabs belonged to one ethnic race, but history does not record that they were ever united as one nation. They were divided into tribes and clans, each having its own chief or chieftain. They, no doubt, spoke the same language, but each tribe followed a different dialectal variation. Indeed, even religion was not a binding force. Almost every house had its own god; tribes had their own supreme deities. In the south were the small principalities of Himyar, Awza and Aqyal. In the middle and northern Arabia lived the tribes of Bakr, Taghlib, Shaiban, Azd, Qudha'ah, Khandaf, Lakhm, Juzam, Banu Hanifa, Tay, Asad, Hawazin, Ghatfan, and Aws, Khazraj, Thaqif, Quraish and others; they were frequently engaged in intensive warfare. Bakr and Taghlib had been fighting each other for forty years. Blood engagements had ruined many a tribe of Hadhramaut. Aws and Khazraj had exhausted themselves through a protracted war, and the Battle of Fijar between the Banu Qais and Quraish had not yet ended. If any member of a tribe was killed, the tribe considered itself duty bound to seek revenge not merely upon the murderer but also on the tribe to which he belonged. Since there was no effective machinery to settle such disputes, this invariably touched off furious wars, which lasted for generations. Tribal might, dash and alacrity, were the only guarantee of a precarious security. The desert and the hills were the home of fierce nomadic tribes who lived largely on plunder and depredation, but trade was also a major source of livelihood for them. Only a few months of the year were regarded as sacred. It was only then that bloodshed was stopped in order to facilitate the performance of the annual pilgrimage to Mecca or to do trade at Ukaz. But even this convention was at times relaxed to suit the convenience of individual tribes. Only the precincts of the Ka'bah were considered sacred and were free from bloodshed. It is to this state of affairs that the Qur'an has drawn attention:

Do they not see that we have made a sacred territory secure for them, while men are carried off by force all around them? (Qur'an, 29:67)

The conditions in the country were so insecure that even till 5 A.H., the powerful tribe of Abdul-Qais of Bahrain could not think of going to Hijaz outside the sacred months. Even the caravans going to or returning from Syria were sometimes plundered in open daylight.

Muslims' pasturelands were at times raided. Although conditions had considerably improved by then, the route to Mecca from Medina was not altogether safe until the fall of Mecca.

While the country was so strife-ridden internally, dangers from outside were no less. The Roman and Persian empires had extended their domain to the fertile provinces of Yemen, Oman and Bahrain and had established their sovereignty over them. The Romans had occupied Syria. Ghassan and some other Arab tribes, who had embraced Christianity, had been set up as the latter's feudatories. The Romans had expelled the Jews from Syria and Palestine in the second Century B.C. These Jews had migrated to Medina and its suburbs and built strong fortresses at Medina, Khaibar, Taima, Fadak and other places. Prospering themselves, the Jews were extremely jealous of prosperity in other races and strongly resented rivalry in trade business. They believed themselves to be God's "chosen people" and their conduct was characterized by pride and arrogance intensified by the feeling of being secure inside their formidable fortresses.

It was during such times that the Prophet started his great Mission. For preparing the ground and the proper climate, the first step that he took was to unite the Ansar and the Muhajirun.

A Pact with the Jews

The Holy Prophet not only welded the Ansar and the Muhajirun into one Brotherhood, but he set himself to the task of establishing a stable society, a commonwealth based on equality of rights and on the concept of universal humanity. Granting equality of status and rights as well as full freedom of religion and of conscience to the Jews, he invited them to enter into a pact with the Muslims. He drew up a charter, which has been reproduced by the historian Ibn Hisham thus:

In the name of the Most Merciful and the Compassionate God. Granted by Mohammed, the Prophet, to the Believers, whether of Quraish or of Yathrib, and all individuals of whatever origin who have made common cause with them, all these shall constitute one nation.

Then, after regulating the payment of the diyah (blood money) by the various clans and fixing some wise rules regarding the private duties of Muslims among themselves, the document proceeds thus:

The state of peace and war shall be common to all Muslims; none among them shall have the right of concluding peace with, or declaring war against, the enemies of his co-religionists. The Jews who enter into this covenant shall be protected from all insults and vexations; they shall have an equal right with our own people to our assistance and good offices. The Jews of the various branches of 'Awf, Najjar, Harith, Jashm, Tha'labah, Aws, and all others domiciled in Yathrib shall form with the Muslims one composite nation. They shall practice their religion as freely as the Muslims. The clients and allies of the Jews shall enjoy the same security and freedom. The guilty shall be pursued and punished. The Jews shall join the Muslims in defending Yathrib (Medina) against all enemies. The interior of Yathrib shall be a sacred place for all those who accept this Charter. The clients and allies of the Muslims and of the Jews shall be as respected as the principals. All Muslims shall hold in abhorrence anyone found guilty of a crime, injustice, or disorder. None shall uphold the culpable, even if he may be his nearest in kinship.

Then, after some other provisions regarding the internal management of the State, this extraordinary document concluded thus:

All future disputes between those who accept this Charter shall be finally referred, after God, to the Prophet.

The Jews of Medina accepted this Pact. After some time, the neighboring Jewish tribes of Banu Nadhir and Banu Quraizah joined it, too. But, as later events proved, it was only expediency that had dictated this course of action to the Jews. There was no change of heart on their part and they secretly nursed the same hostile feelings against the Aws and the Khazraj as before and viewed the growing confederation of the Muslims with grave concern and animosity. In the course of time, they started taunting and abusing the Muslims, frequently quarrelling with them and resorting to treachery and sedition. Some people of the Aws and the Khazraj who had become lukewarm converts assisted them: the Munafiqun (hypocrites). These were headed by 'Abdullah ibn Ubay who had his own designs to become the ruler of Medina and, together with the Jews, they became a constant source of danger to the newborn religion and to its adherents.

The Jews, who had business connections with the Quraish of Mecca, conspired with them to eradicate the infant religion before it assumed formidable proportions. As the head of the religion, and "a general in a time of almost continual warfare," Muhammad was the guardian of the lives and liberty of the people. The very existence of the nascent religion was in serious peril. Islam preaches the brotherhood of mankind; it insists upon toleration of all religions and creeds; it enjoins kindness and compassion, but it does not preach monasticism, nor does it permit its followers to submit to the forces of disintegration.

Being in league with the Jews and the Munafiqun, the Meccans started harassing the Muslims. Under the leadership of Karz ibn Jabir al-Fahri, they started raiding up to the very outskirts of Medina, destroying fruit-bearing trees and carrying away flocks. News began pouring into Medina that the Meccans were allying with other tribes to launch a massive attack against the Muslims. Muhammad sent out small missions to these tribes to contract alliances and treaties. One of them entered into a treaty with the Banu Zamra. The terms of the treaty were as follows:

This is the document of Muhammad, Messenger of God, for Banu Zamra. Their lives and property are safe. If they are attacked by anyone, they will be assisted except when they themselves fight against the religion. In return, they will come to the help of the Prophet when called upon by him.

A similar pact was made with the Banu Madlaj at Dhul'Ashirah. The Quraish had sent a threatening letter to 'Abdullah ibn Ubay who was the chief of his tribe before the arrival of the Prophet:

"You have given shelter to our man (Muhammad). You should either kill him or turn him out of Medina or else we swear that we will attack you and, killing all the males, we will capture and enjoy your women."

The attack was considered so imminent, and the small band of Muslims was in such peril, that the Prophet used to remain awake throughout the night. Al-Darmi and al-Hakim have recorded that: "When the Prophet and his companions came to Medina and the Ansars sheltered them, the Arabs decided to attack them. The Prophet's companions used to sleep holding to their weapons."

Some Reconnoitering Parties

The Quraishites were extremely furious about Muhammad (s.a.w.) slipping away from their hands, having made all preparations to kill him. The news that Islam was rapidly gaining hold in Medina did nothing to pacify their rage and enmity. Several times news reached Medina that they were planning to attack the Muslims. As a result, the Holy Prophet had to send out reconnoitering parties now and then to find out the designs and movements of the Quraish and to watch the routes to prevent any sudden attack.

Once, thirty Muslims (under the command of Hamza, the Holy Prophet's uncle) met a party of 300 riders (under the command of Abu Jahl) at Saiful-Bahr. The Meccans were eager to massacre the small group; of thirty, but Majd ibn 'Amr al-Juhni (who had a covenant with both groups) prevailed upon both groups and convinced them to go back to their respective places. Thus, a battle was averted.

Some time later, a patrolling party of 60 or 80 Muslims, under the command of 'Ubaidah ibn Harith (a cousin of the Holy Prophet) reached Rabigh and found 200 riders of Quraish under the command of 'Ikrimah ibn Abu Jahl or Mukriz ibn Hafs. The Quraishites started the battle with their bows and arrows. Then, someone thought that the Muslims could not come with such a small force to face a group of warriors so superior in number unless they had a great army hidden somewhere. This idea spread, and they fled away.

A small party of twelve persons under the command of 'Abdullah ibn Jahsh (a cousin of the Prophet) was dispatched to Nakhlah, a spot between Taif and Mecca, with sealed orders to be opened after two days' journey a precaution against espionage which was rife. The letter, as quoted by al-Tabari on page 1275 of his Tarikh, stated:

"Stay at Nakhlah; gather information about the designs of Quraish and communicate."

It was only incidentally that the party met some Meccan traders and that one of them, 'Amr ibn al-Hadhrami, was killed at the hands of 'Abdullah. History has not recorded what altercation ensued between the two parties and which provoked the other. Whatever the immediate cause might have been, 'Abdullah had acted beyond his instructions, and this incident aggravated the situation. Except for this isolated incident, in none of the numerous expeditions listed by Arab historians as saraya was there any skirmish or a question of looting and plundering. They were sent out either to make alliances with neighboring tribes, or they were reconnaissance patrols, for news was reaching Medina that, the Meccans might strike any day.

The First Battle

Badr: The First Battle in Islam

The Quraish had begun grand-scale preparations to attack Medina. The trade caravan which had gone to Syria that year headed by Abu Sufyan was extraordinarily equipped. Every Quraishite put all his savings in that caravan, and it was decided that whatever the profit accrued that year, it would not be given to the traders but would be spent on arms, horses, and other items of war to fight the Muslims of Medina.

This news did cause much anxiety in Medina. As Abu Sufyan was returning from Syria, he feared that the Muslims might intercept his trade caravan. He sent a messenger well in advance to inform the leaders of the Quraish of his fears. Upon receiving the message, a well-equipped army of one thousand Meccans marched towards Medina under the command of Abu Jahl.

They had reached Badr (200 miles from Mecca and 80 miles from Medina) when news came that the trade caravan was passing just three miles on the seaside from the Quraishites' camp, and that it had not encountered any attack from the Muslims yet. But since the Meccans were so eager on giving battle to Muhammad (s.a.w.a.) and his followers, they decided to proceed towards Medina anyway. After all, was not the objective of sending such a trade caravan this very battle?! So, why should they go back to Mecca when they had one thousand well-equipped warriors among them who were sufficient to teach the Muslims a lesson? They camped at the stream of Badr.

Now let us see what was happening in Medina. When news came that the trade caravan was coming from Syria (on the north side) and that the Meccan army was marching towards Medina (from the South), the Muslims thought that they would be crushed between these two enemy groups.

Now, there were two alternatives before the Muslims in Medina: to either save themselves from being overwhelmed by the Meccans with all their resources from the rich Syrian trade, or make another option (one which had the least danger for the time being and which also promised a rich booty): fall upon the Quraishi caravan returning from Syria richly laden and led by Abu Sufyan with only 40 not so well-armed men. From a worldly point of view, this latter course was the safest and the most lucrative, and many Muslims preferred it. The other alternative, which was actually adopted on the recommendation of the Prophet as guided by God, was to leave the booty alone and to march out boldly against the well-armed and well-equipped Quraishite army of 1,000 men coming from Mecca.

This situation is described in the following ayats of the Qur'an:

Just as your Lord caused you (O Prophet!) to go forth from your house with the truth, though a party of the believers were averse, they disputed with you about the truth after it had become clear, (and they went forth) as if they were being driven to death while they looked (at it). And when Allah promised you one of the two parties that it shall be yours, and you loved that the one not armed should be yours, and Allah desired to manifest the truth of what was true by His words and to cut off the root of the unbelievers. That He may manifest the truth of what was true and show the falsehood of what was false, even though the guilty ones disliked it. (Qur'an, 8:5-8)

These verses clearly show that the Meccan army was already on its way long before the Muslims came out of Medina to defend themselves. Also, they clearly show that although some Muslims desired to avoid the Meccan army and to attack the trade caravan, that idea was not accepted, and that the decided aim and objective of their march was to fight the Meccan army which was already on its way.

This clearly belies the vicious and mischievous propaganda of Western writers who claim that the Prophet had intended to attack the trade caravan of the Quraish and that the Quraish had come out only to protect their caravan. The verses of the Qur'an are the only contemporary record of the events of Badr. If there is any writing by anyone, which goes against this authentic narrative, it must be thrown out of window.

You may wonder why the enemies of Islam labor so much to present this battle of Badr as one in which the Quraishites (poor souls!) were aiming just to protect their trade caravan. The reason is this: It was the first battle between the Quraishites and the Muslims, and if the responsibility of this first battle is laid on the heads of the Muslims, then all subsequent battles could be portrayed as being the continuation of this battle and, thus, the Holy Prophet could be presented as a warrior prophet who by his plundering designs compelled the "peace-loving" Meccans to fight!

Anyhow, let us go back to our narrative. The Meccan army was in control of the stream of Badr, and the ground of their campsite was of firm clay. Contrarily, the Muslims were far from the stream and thus experienced difficulty in finding water. To make the matters worse, many Muslims had nocturnal discharge while asleep and became "unclean" (najis). And the ground under them was sandy which was likely to prevent fast running during the battle.

God helped them by sending rain which provided them with water enough for their needs and made the sandy ground firm for them, while the firm clay of the Meccans' side became muddy, making their stand and maneuvers difficult.

Referring to this, Allah says in the Qur'an:

The Holy Prophet

(Remember) when He caused drowsiness to fall on you as a security from Him and sent down upon you water from the cloud so that He might thereby purify you and take away from you the uncleanness of Satan, so that He might fortes your hearts and keep (your) footsteps thereby firm. (Qur'an, 8:11)

In this background, look at the insinuation of some Western "scholars" who have written that the Holy Prophet (s.a.w.a.) had taken control of the stream of Badr and by refusing water to Meccans, reduced them to defeat! Anyhow, the facts of the actual battle are, in short, as follows:

With an ill-equipped body of three hundred and thirteen persons, having among them only two horses and seventy camels, the Prophet proceeded to Badr, about eighty miles from Medina, to meet the Meccan army. The forces met on the 17th of the month of Ramadhan, 2 A.H. (624 A.D.). After individual combats according to the custom of the Arabs, between Hamza, 'Ali and Ubaidah (all Hashimites) on the side of the Muslims and Utbah, Shaibah and Walid ibn 'Utbah (all Umayyads) from the Meccan ranks, a pitched battle ensued. The stakes were high. Both forces fought valiantly but the Muslims were animated by holy zeal. In the thick of the battle, the Prophet prayed to God, earnestly beseeching Him thus: "O Lord, forget not Thy promise of assistance! O Lord! If this little band were to perish, there will be none to offer worship unto Thee."

Allah describes it in the following verses:

(Recall) when you sought aid from your Lord, so He answered you: I will assist you with a thousand angels following one another. And Allah only gave it as a good news and so that your hearts might thereby be at ease, and victory is only from Allah; surely Allah is Mighty, Wise. (Qur'an, 8:9-10)

The Muslims got the upper hand. The Meccans were driven back, leaving seventy dead, including a number of their notable chiefs. Out of 70, thirty-five were killed by 'Ali ibn Abi Talib alone. It was his first war. Seventy others were taken prisoners. The Muslim force had lost fourteen men.

The prisoners were treated with exceptional kindness. Even the hostile critic Muir says:

"In pursuance of Mahomet's commands the citizens of Medina and such of the refugees as possessed houses received the prisoners and treated them with much consideration. 'Blessings be on the men of Medina', said one of these prisoners in later days, 'they made us ride while they themselves walked; they gave us wheaten bread to eat when there was little of it, contenting themselves with dates'."

The more affluent prisoners paid ransom and were set free. The others were asked to teach ten persons each to read and write and this teaching was to count as their ransom. After all, in these times of progress and enlightenment, with all the charters and agreements on the treatment of prisoners of war, history does not record another instance even remotely as generous and as humane as the Muslims' treatment of the prisoners taken in their very first encounter fourteen hundred years ago.

Features and Consequences of the Battle

The battle of Badr was remarkable in more ways than one. It demonstrated the great devotion of the disciples to the cause and their complete faith in the Prophet and his mission. Ranged before them in the Mencan ranks were many of their close relatives, their own sons, fathers, or uncles. Thus, the Prophet's uncle 'Abbas, 'All's brother 'Aqil, Abu Bakr's son, Hudhaifa's father and 'Umar's maternal uncle, to name a few, figured in the Meccan army. Yet the disciples never faltered. Personal feelings and sentiments were subordinated to the supreme cause. Such was the material from which Islam arose. The battle also proved that mere numerical superiority and matching valor are of no avail if the cause is not righteous. God helps those who make sacrifices in His cause.

The battle of Badr had far-reaching consequences. Till then, the Muslims were a harassed band avoiding any major conflict. This victory gave them confidence in their physical power. They could now meet force with force. They were soon recognized as a power to be reckoned with and smaller tribes were cautioned against joining forces against them. This victory dealt a severe blow to the prestige of the Quraish. A number of their chiefs, such as Abu Jahl, 'Utbah, Shaibah, Zam'ah, 'Aas ibn Hisham, and Umayyah ibn Khalaf had been killed and, consequently, Abu Sufyan became their undisputed chieftain. 'Abdullah ibn Ubay and his oscillating followers professed Islam, though in name only, and as munafiqun (hypocrites), they were always a source of danger. The Jews of Medina and its vicinity were alarmed at the new power that had emerged. Their enmity towards the Muslims, however, did not abate, and a Jewish tribe, Banu Qinaqa', had to be punished not long after Badr as will be discussed later. The ignominy of the defeat made the Meccans more bitter and furious and the cry of "Revenge!" was on all lips.

Ghazwat-us-Sawiq (2 A.H.)

Abu Sufyan had sworn vengeance. He took a vow that he would not touch his wives nor comb his hair till he had avenged that defeat. In order to fulfill this vow and to show that all was not lost to the Meccans, he rode upon Medina with two hundred horsemen. Sallam ibn Mashkam, Chief of the Jewish tribe of Banu Nadhir, treated them to a feast and divulged the weak points of Medina's fortifications. On the next day, Abu Sufyan raided a Medina pasture, killing an Ansar named Sa'ad ibn 'Amr and burning a number of houses. When this news reached the Prophet, he hotly pursued the raiders who fled, abandoning their rations. This gave the raid its name, "the battle of meal bags, sawiq."

On the 15th of Rajab of the same year, i.e. 2 A.H., Fatimah, daughter of the Prophet, was married to 'All. All that 'All could offer by way of mater (dower) was his coat of mail, and all that the Prophet could give to his daughter were an ordinary cot, a mattress stuffed with palm leaves, a water bag, two grinding stones, and two earthen pitchers. Yet some writers insinuate that the Prophet and his party were ambushing and plundering trade caravans! If these writers, who profess to make an unbiased study, are to be believed, what had happened to the booty and the riches?! What is most dangerous about such -"historians" is that they dutifully cite a mass of historical data and in the same breath utter some falsehoods so that those lies may also pass on as historically true.

Ghazwah Ghatfan

In 3 A.H., tribes of Bani Tha'labah and Bani Mihrab sent a force of five hundred and forty horsemen under the command of Da'thur to raid Medina. They gave up the idea when the Prophet marched with his companions out of Medina to meet this raiding party. Da'thur, however, got an opportunity to launch a surprise attack on the Prophet who was resting=alone under a tree. "O Muhammad," cried he with a drawn sword in his hand, "who is there now to save thee?!" "Allah", replied the Prophet. This dauntless composure and complete faith in God awed the wild bedouin whose sword now fell from his hand... Seizing it, the Prophet asked in turn, "Who is there now to save thee, O Da'thur?" "Alas, none," replied the bedouin. "Then learn from me to be merciful." So saying, the Prophet returned the sword to him. Da'thur was so impressed that he asked the Prophet for forgiveness and later on embraced Islam.

Life of Prophet Isa (a.s)

2012-02-14T06:42:00.000-08:00

Who is Mary?

It may surprise many people to learn that Mary is one of the most esteemed and respected women in Islam and that the Quran gives her great importance. Maryam is the name of chapter 19 of the Quran, and Chapter 3 is Aali Imran, named after her family. Islam holds the entire family of Imran in very high regard. The Quran tells us that:

“God chose Adam and Noah, the family of Abraham and the family of Imran over all others of world’s of mankind and jinn.” (Quran 3:33)

God choose Adam and Noah individually, but He chose the family of Abraham and the family of Imran.

“Offspring of one another.” (Quran 3:34)

The family of Imran are from the descendents of Abraham, the family of Abraham are from the descendants of Noah and Noah is from the descendents of Adam. The family of Imran also includes many people known and respected in the Christian traditions – Prophets Zachary and John (known as the Baptist), Prophet and Messenger Jesus and his mother, Mary.

God chose Mary above all the women of the world. He said:

“And when the angels said: ‘O Mary! Verily, God has chosen you, purified you,and chosen you above the women of the worlds of mankind and jinn.’” (Quran 3:42)

Ali ibn Abu Talib said:

“I heard the Prophet of God saying Mary, the daughter of Imran was the best among women.” (Saheeh Al-Bukhari)

In Arabic the name Maryam means the maidservant of God, and as we shall see, Mary, the mother of Jesus, was dedicated to God even before she was born.

The Birth of Mary

The Bible is unable to give us any details of Mary’s birth; however, the Quran informs us that the wife of Imran dedicated her unborn child to the service of God. Mary’s mother, the wife of Imran, was Hannah. She was the sister of Prophet Zachary’s wife. Hannah and her husband Imran had believed they would never have children, but one day Hannah made a sincere and heartfelt supplication to God begging for a child, and vowing that her offspring would serve in God’s House in Jerusalem. God heard Hannah’s supplication and she fell pregnant. When Hannah realised the glorious news she turned to God and said:

“O my Lord! I have vowed to You what is in my womb to be dedicated for Your services, so accept this, from me. Verily, You are the All-Hearer, the All-Knowing.” (Quran 3:35)

There are lessons to be learned from Hannah’s vow to God, one of which is caring for the religious education of our children. Hannah was not thinking in terms of this world at all, she was trying to ensure that her child was close to God and in His service. These chosen friends of God, such as family of Imran, are the parents whom we should take as our role models. God says many times in the Quran that He is the One who supplies provision for us, and He warns us to save ourselves and our families from the fires of Hell.

In her supplication, Hannah asked that her child be free from all worldly work. By promising that her child would be the servant of God, Hannah was securing her child’s freedom. Freedom is a quality of life that every human being strives to attain, but Hannah understood that true freedom comes from complete submission to God. This is what she aspired to for her yet unborn child. Hannah wanted her child to be a free person, a slave to no man and no desire, but a slave only to God. In due time, Hannah gave birth to a girl, again she turned to God in prayer and said:

“‘O my Lord, I have delivered a female child,’ and the male is not like the female, and I have named her Mary, and I seek refuge with You for her and her offspring from Satan, the outcast.” (Quran 3:36)

Hannah named her child Mary. With reference to her vow to God, Hannah now found herself facing a dilemma. Serving in the House of Prayer was not acceptable for women. Mary’s father, Imran had died before she was born, so Hannah turned to her brother in law, Zachary. He comforted Hannah and helped her to understand that God knew that she had delivered a girl. This girl child, Mary, was from the best of creation. Prophet Mohammad mentioned that whenever a child is born Satan pricks him or her and therefore the child cries loudly. This is a sign of the great enmity between mankind and Satan; however there were two exceptions to this rule. Satan pricked neither Mary nor her son Jesus, due to the supplication of Mary’s mother.

When the time came for Mary to go into the House of Prayer, everybody wanted to take care of this pious daughter of Imran. As was the custom of the time, the men drew lots for the privilege, and God ensured that her guardian was Prophet Zachary.

“So her Lord accepted her with goodly acceptance, and made her grow in a good manner, and put her under the care of Zachary.” (Quran 3:37)

Prophet Zachary served in the House of God and was a wise and knowledgeable man devoted to teaching. He had a private room built for Mary so that she was able to worship God and go about her daily duties in private. As her guardian, Prophet Zachary visited Mary daily, and one day he was surprised to see fresh fruit in her room. It is said that in winter she would have the fresh fruits of summer and in the summer she would have the fresh fruits of winter. Prophet Zachary inquired about how the fruit got there, to which Mary replied, it was indeed God Who provided her sustenance. She said:

“It is from God. Verily, God provides sustenance to whom He wills without limit.” (Quran 3:37)

Mary’s devotion to God was at that time unparalleled, but her faith was about to be tested.

The Birth of Jesus

Esteemed and loved by all Muslims and known as a pious and devout woman, Mary, the mother of Jesus was chosen above all other women. Islam rejects the Christian notion that Jesus is part of a trinity that is God, and denies emphatically that either Jesus or his mother, Mary, are worthy of worship. The Quran categorically states that there is no god but God.

“Such is God, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him ...” (Quran 6:102)

Muslims are required, however, to believe in and love all of the Prophets, including Prophet Jesus, who holds a special place in the Islamic creed. His mother, Mary, holds a place of honour. As a young woman, Mary went into the House of Prayer in Jerusalem, her entire life dedicated to the worship and service of God.

Mary Hears the News of Jesus

While she was in seclusion from everybody, a man appeared before Mary. God said:

“She screened herself from them; We sent to her Our Spirit, and he appeared before her in the form of a man in all respects.” (Quran 19:17)

Mary was afraid and tried to flee. She appealed to God saying:

“Verily! I seek refuge with the Most Gracious (God) from you, if you do fear God.” The angel said: “I am only a Messenger from your Lord to you, announcing the gift of a righteous son.” (Quran 19:18-19)

Mary was amazed and puzzled by these words. She was not married, rather a virgin who kept chaste. She asked incredulously:

“‘O my Lord! How will I have a son when no man has touched me?’ He said, “So (it will be): for God creates what He wills; when He has decreed something, He says to it only ‘Be’ – and it is.” (Quran 3:47)

God created Adam from the dust of the earth, without either mother or father. He created Eve from Adam's rib; and Jesus, He created without a father, but with a mother, the pious Virgin Mary. God, who has only to say ‘Be’ to a thing in order to bring it into existence,, blew the spirit of Jesus into Mary via the Angel Gabriel.

“And We breathed into it through Our Spirit, and she testified to the truth of the Words of her Lord ...” (Quran 66:12)

Although the stories of Mary in the Quran and in the Bible have many aspects in common, the view that Mary was betrothed or married is totally rejected by Islam. Time passed, and Mary became afraid of what the people around her would say. She wondered how they could possibly believe that no man had touched her. The majority of scholars in Islam agree that the duration of Mary’s pregnancy was normal. Then, as the time came for her to give birth, Mary decided to leave Jerusalem, and travelled towards the city of Bethlehem. Even though Mary must have recalled the words of God, for her faith was strong and unwavering, this young woman was anxious and uneasy. But the angel Gabriel reassured her:

“O Mary, Verily God gives you glad tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – held in honour in this world and the Hereafter and will be one of those who are near to God.” (Quran 3:45)

Jesus is Born

The pains of childbirth drove her to clutch at the trunk of a date-palm tree and she cried out in anguish:

“Would that I had died before this, and had been forgotten and out of sight!” (Quran 19:23)

Mary delivered her child right there, at the foot of the date tree. She was exhausted after the birth, and filled with distress and fear, but nevertheless she heard a voice calling out to her. .

“Grieve not! Your Lord has provided you a stream of clear water under you; and shake the trunk of palm tree towards you; it will let fall fresh ripe dates upon you. So eat and drink and be glad...” (Quran 19:24)

God provided Mary with water, as a stream suddenly appeared beneath the place she was sitting. He also provided her with food; all she had to do was shake the trunk of the date tree. Mary was scared and frightened; she felt so weak, having just given birth, so how could she possibly shake the immense trunk of a date tree? But God continued to provide Mary with sustenance.

The next event was indeed another miracle, and as human beings we learn a great lesson from this. Mary didn’t need to shake the date tree, which would have been impossible; she only had to make an effort. As she attempted to follow God’s command, fresh ripe dates fell from the tree and God said to Mary: “…eat, drink and be glad.” (Quran 19:26)

Mary now had to take her new born child and go back to face her family. Of course she was afraid, and God knew this well. Thus He directed her not to speak. It would not have been possible for Mary to explain how she had suddenly become the mother of a new born child. Since she was unmarried, her people would not believe her explanations. God said:

“And if you see any human being, say: ‘Verily! I have vowed a fast unto the Most Gracious (God) so I shall not speak to any human being this day.’” (Quran 19:26)

Mary came to her people carrying the child, and they immediately began accusing her; they exclaimed “What have you done? You are from a good family, and your parents were pious.”

As God had directed her, Mary did not speak, she merely pointed to the baby in her arms. Then Jesus, son of Mary, spoke. As a newborn baby, Jesus, the Prophet of God performed his first miracle. By the permission of God he said:

“Verily! I am a slave of God. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined on me prayer, and alms, as long as I live, and to be dutiful to my mother, and made me not arrogant, unblest. And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive!” (Quran 19:30-34)

Mary is referred to in the Quran (5:75) as a siddqa (truthful one) but the Arabic word siddiqa implies more then just speaking the truth. It means that one has achieved a very high level of righteousness. It means that one is truthful, not only with themselves and those around them, but also with God. Mary was a woman who fulfilled her covenant with God, Whom she worshiped with full submission. She was pious, chaste, and devout; the woman chosen above all other women to be the mother of Jesus was Mary, the daughter of Imran.

Muslims Love Jesus too!

Christians often talk about developing a relationship with Christ and accepting him into their lives. They assert that Jesus is much more than a man and died on the cross to free mankind from the original sin. Christians speak of Jesus with love and respect, and it is obvious he holds a special place in their lives and hearts. But what about Muslims; what do they think about Jesus and what place does Jesus Christ hold in Islam?

Someone unfamiliar with Islam may be surprised to learn that Muslims love Jesus too. A Muslim will not speak the name of Jesus without respectfully adding the words “may peace be upon him”. In Islam, Jesus is a loved and esteemed man, a Prophet and Messenger calling his people to the worship of the One True God.

Muslims and Christians share some very similar beliefs about Jesus. Both believe that Jesus was born of the Virgin Mary and both believe that Jesus was the Messiah sent to the people of Israel. Both also believe that Jesus will return to earth in the last days. However in one major detail they are worlds apart. Muslims believe with certainty that Jesus is not God, he is not the son of God and he is not part of a Trinity of God.

In the Quran, God spoke directly to Christians when He said:

“O people of the Scripture! Do not exceed the limits in your religion, nor say of God aught but the truth. The Messiah Jesus, son of Mary, was a Messenger of God and His Word, which He bestowed on Mary and a spirit created by Him; so believe in God and His Messengers. Say not: ‘Trinity!’ Cease; it is better for you! For God is One God, glory is to Him, Far Exalted is He above having a son. To Him belongs all that is in the heavens and all that is in the earth. And God is All Sufficient as a Disposer of affairs.” (Quran 4:171)

Just as Islam categorically denies that Jesus was God, it also rejects the notion that mankind is born tainted by any form of original sin. The Quran tells us that it is not possible for one person to bear the sins of another and that we are all responsible, before God, for our own actions. “And no bearer of burdens shall bear another’s burden.” (Quran 35:18) However, God, in His infinite Mercy and Wisdom has not abandoned mankind to their own devices. He has sent guidance and laws that reveal how to worship and live according to His commands. Muslims are required to believe in, and love all of the Prophets; to reject one is to reject the creed of Islam. Jesus was but one in this long line of Prophets and Messengers, calling the people to worship One God. He came specifically to the People of Israel, who had at that time gone astray from the straight path of God. Jesus said:

“And I have come confirming that which was before me of the Torah, and to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord. So fear God and obey me. Truly! God is my Lord and your Lord, so worship Him. This is the Straight Path.” (Quran 3:50-51)

Muslims love and admire Jesus. However, we understand him and his role in our lives according to the Quran and the narrations and sayings of the Prophet Muhammad. Three chapters of the Quran feature the life of Jesus, his mother Mary and their family; each reveals details not found in the Bible.

The Prophet Mohammad spoke of Jesus many times, once describing him as his brother.

“I am the nearest of all the people to the son of Mary, and all the prophets are paternal brothers, and there has been no prophet between me and him (i.e. Jesus).” (Saheeh Al-Bukhari)

Let us follow the story of Jesus through Islamic sources and come to understand how and why his place in Islam is of such significance.

The First Miracle

The Quran informs us that Mary, the daughter of Imran, was an unmarried, chaste and pious young woman devoted to the worship of God. One day while she was in seclusion, the Angel Gabriel came to Mary and informed her that she was to be the mother of Jesus. Her response was one of fear, shock, and dismay. God said:

“And We wish to appoint him as a sign to mankind and a mercy from Us, and it is a matter decreed.” (Quran 19:21)

Mary conceived Jesus, and when the time came for him to be born, she took herself away from her family and travelled towards Bethlehem. At the foot of a date palm tree Mary gave birth to her son Jesus.

When Mary had rested and recovered from the pain and fear involved in giving birth alone, she realised that she must return to her family. Mary was afraid and anxious as she wrapped the child and cradled him in her arms. How could she possibly explain his birth to her people? She heeded the words of God and made her way back to Jerusalem.

“Say: ‘Verily! I have vowed a fast unto the Most Gracious (God) so I shall not speak to any human being this day.’” Then she brought him (the baby) to her people, carrying him.” (Quran 19:26-27)

God knew that if Mary tried to offer explanations, her people would not believe her. So, in His wisdom, he told her not to speak. From the first moment Mary approached her people they started to accuse her, but she wisely followed God’s instructions and refused to respond. This shy, chaste woman merely pointed to the child in her arms.

The men and women surrounding Mary looked at her incredulously and demanded to know how they could possibly speak to a babe in arms. Then, by the permission of God, Jesus, son of Mary, still a babe, performed his first miracle. He spoke:

“Verily! I am a slave of God. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined on me prayer, and alms, as long as I live, and dutiful to my mother, and made me not arrogant, unblest. And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive!” (Quran 19:30-34)

Muslims believe Jesus was the slave of God and a Messenger sent to the Israelites of his time. He preformed miracles by the will and permission of God. The following words of Prophet Muhammad clearly summarise the importance of Jesus in Islam:

“Whoever bears witness that there is no god but God Alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that Jesus is His slave and Messenger, a word which God bestowed upon Mary and a spirit created by Him, and that Heaven is real, and Hell is real, God will admit him through whichever of the eight gates of Heaven he wishes.” (Saheeh Bukhari and Saheeh Muslim)

The Message of Jesus

We have already established that Jesus, son of Mary, or as he is called by Muslims, Eissa ibn Maryam, performed his first miracle while cradled in Mary’s arms. By the permission of God he spoke, and his first words were “I am a slave of God,” (Quran 19:30). He did not say “I am God” or even “I am the son of God”. His first words established the foundation of his message, and his mission: to call the people back, to the pure worship of One God.

At the time of Jesus, the concept of One God was not new to the Children of Israel. The Torah had proclaimed “Hear O Israel, the Lord your God is One,” (Deuteronomy: 4). However, God’s revelations had been misinterpreted and abused, and hearts had become hardened. Jesus came to denounce the leaders of the Children of Israel, who had fallen into lives of materialism and luxury, and to uphold the law of Moses found in the Torah which they had even changed.

Jesus’ mission was to confirm the Torah, to make lawful things that were previously unlawful and to proclaim and reaffirm the belief in One Creator. Prophet Muhammad said:

“Every Prophet was sent to his nation exclusively, but I was sent to all mankind,” (Saheeh Buhw-hkhari).

Thus, Jesus was sent to the Israelites.

God says in Quran that He would teach Jesus the Torah, the Gospel and the Wisdom.

“And He will teach him the Book and the Wisdom, the Torah and the Injeel.” (Quran 3:48)

In order to effectively spread his message, Jesus understood the Torah, and he was provided with his own revelation from God – the Injeel, or Gospel. God also endowed Jesus with the ability to guide and influence his people with signs and miracles.

God supports all of His Messengers with miracles that are observable and make sense to the people the Messenger has been sent to guide. At the time of Jesus, the Israelites were very knowledgeable in the field of medicine. Consequently, the miracles Jesus performed (by the permission of God) were of this nature and included returning sight to the blind, healing lepers and raising the dead. God said:

“And you heal those born blind and the lepers by My leave. And behold! You bring forth the dead by My leave.” (Quran 5:10)

The Child Jesus

Neither the Quran nor the Bible refers to the boyhood of Jesus. We can imagine, however, that as a son in the family of Imran, he was a pious child devoted to learning and eager to influence the children and adults around him. After mentioning Jesus speaking in the cradle, the Quran immediately recounts the story of Jesus moulding the figure of a bird from clay. He blew into it and by God’s leave it became a bird.

“I design for you out of clay, as it were the figure of a bird, and breathe into it, and it becomes a bird by God’s Leave.” (Quran 3:49)

The Infancy Gospel of Thomas, one of a set of texts written by early Christians but not accepted into the tenet of the Old Testament, also refers to this story. It recounts in some detail the story of the young Jesus fashioning birds from clay and breathing life into them. Although fascinating, Muslims believe the message of Jesus only as it is recounted in the Quran and the narrations of Prophet Muhammad.

Muslims are required to believe in all the books revealed by God to mankind. However, the Bible, as it exists today, is not the Gospel that was revealed to Prophet Jesus. The words and wisdom of God given to Jesus have been lost, hidden, changed and distorted. The fate of the texts of the Apocrypha of which the Infancy Gospel of Thomas is one is testament to this. In 325AD, the Emperor Constantine attempted to unify the fractured Christian Church by calling a meeting of Bishops from all over the known world. This meeting became known as the Council of Nicaea, and its legacy was a doctrine of Trinity, previously inexistent, and the loss of somewhere between 270 and 4000 gospels. The council ordered the burning of all gospels not deemed worthy to be in the new Bible, and the Infancy Gospel of Thomas was one of them. However, copies of many Gospels survived, and, although not in the Bible, are valued for their historical significance.

The Quran Frees Us

Muslims believe that Jesus did indeed receive revelation from God, but he did not write down one single word, nor did he instruct his disciples to write it down. There is no need for a Muslim to try to prove or disprove the books of the Christians. The Quran frees us from the need to know if the Bible we have today contains the word of God, or the words of Jesus. God said:

“It is He Who has sent down the Book to you with truth, confirming what came before it.” (Quran 3:3)

And also:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it and dominant over it. So judge among them by what God has revealed.” (Quran 5:48)

Anything beneficial for Muslims to know from the Torah or the Injeel is stated clearly in the Quran. Whatever good maybe found in the previous books is found now in the Quran. If the words of today’s New Testament agree with the words of the Quran, then these words probably form the part of Jesus’ message that did not become distorted or lost over time. The message of Jesus was the same message that all the Prophets of God taught to their people. The Lord your God is One, so worship Him alone. And God said in the Quran about the story of Jesus:

“Verily! This is the true narrative and, none has the right to be worshipped but God, the One and the Only True God, Who has neither a wife nor a son. And indeed, God is the All-Mighty, the All-Wise.” (Quran 3:62)

The Disciples

Chapter 5 of the Quran is named Al Maidah (or The Table Spread with Food). It is one of three chapters in the Quran that deal extensively with the life of Jesus and his mother Mary. The other chapters are chapter 3 Aali Imran (The Family of Imran) and chapter 19, Maryam (Mary). Muslims love Jesus and honour his mother, but they do not worship them. The Quran, which Muslims believe to be the direct words of God, holds Jesus and his Mother Mary, and indeed their whole family – the family of Imran, in very high regard.

We know that Jesus lived amongst his people the Israelites for many years, calling them back to the worship of the One True God and performing miracles by the permission of God. Most of those around him rejected his call and failed to heed his message. However, Jesus had gathered around him a group of companions called Al Hawariyeen (the disciples of Jesus) in Arabic.

God said in the Quran:

“I (God) put in the hearts of Al-Hawariyeen to believe in Me and My Messenger, they said: ‘We believe. And bear witness that we are Muslims.’” (Quran 5:111)

The disciples referred to themselves as Muslims; how could this be when the religion of Islam would not be revealed for another 600 years? God must be referring to the general meaning of “Muslim”. A Muslim is anybody who submits to the One God and His obedience, and anybody whose allegiance and loyalty is to God and the believers above all else. The word Muslim and Islam come from the same Arabic root - sa la ma - and that is because peace and security (Salam) is inherent in one’s submission to God. Thus it can be understood that all the Prophets of God and their followers were Muslims.

A Table Spread with Food

Jesus’ disciples said to him:

“Jesus, son of Mary! Can your Lord send down to us a table spread (with food) from heaven?” (Quran 5:112)

Were they asking Jesus to perform a miracle? Did the disciples of Jesus who called them selves Muslim feel unsure about the ability of God to provide miracles at will? It is unlikely, as this would be an act of disbelief. The disciples of Jesus were not asking if it were possible, but rather if Jesus would call upon God at that specific time to provide them with food. However, Jesus may have thought otherwise, for he replied:

“Fear God, if you are indeed believers (Muslims).” (Quran 5:112)

When they saw Jesus’ reaction, his disciples tried to explain their words. Initially they said “We wish to eat thereof.”

They may have been very hungry and wanting God to satisfy their need. Asking God to provide us with sustenance is acceptable, for God is the Provider, the One from Whom all provision emanates. The disciples then went on to say, “and to satisfy our hearts.”

They meant that their faith would become even stronger if they saw a miracle with their own eyes, and this is confirmed by their closing statement. “And to know that you have indeed told us the truth and that we ourselves be its witnesses.”

Although mentioned last, being a witness to the truth and seeing the miracles that are its supporting evidence were the most important justifications for their request. The disciples were asking Prophet Jesus to perform this miracle by the leave of God so that they could be witnesses before all of mankind. The disciples wanted to spread the message of Jesus by proclaiming the miracles they witnessed with their own eyes.

“They said: ‘We wish to eat thereof and to satisfy our hearts, and to know that you have indeed told us the truth and that we ourselves be its witnesses.’ Jesus, son of Mary, said: ‘O God, our Lord! Send us from heaven a table spread (with food) that there may be for us - for the first and the last of us - a festival and a sign from You; and provide us sustenance, for You are the Best of sustainers.’” (Quran 5:113-114)

Jesus asked for the miracle. He prayed to God, asking that a table spread with food be sent down. Jesus also asked that it this be for all of them and that it be a festival. The Arabic word used by Quran is Eid, meaning a festival or celebration that reoccurs. Jesus wanted his disciples and those that came after them to remember the blessings of God and be thankful.

We have much to learn from the supplications made by the Prophets and other righteous believers. Jesus’ supplication was not just for a table spread with food, but for God to provide them with sustenance. He made it comprehensive because food is but a small part of the sustenance provided by the Best of Sustainers. Sustenance from God encompasses all the necessary requirements for life including, but not limited to, food, shelter, and knowledge. God replied:

“I am going to send it down unto you, but if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among (all) the worlds of mankind and jinn.” (Quran 5:115)

Knowledge Equals Responsibility

The reason why God’s response was so absolute is that if one disbelieves after being provided with a sign or miracle from God, it is worse then disbelieving without seeing the miracle. You may question as to why. It is because once one has seen the miracle, one has first hand knowledge and understanding of the omnipotence of God. The more knowledge a person has, the more responsibility he has before God. When you have seen the signs, the obligation to believe and spread the message of God becomes greater. God was commanding Jesus’ disciples on receiving this table spread with food to be aware of the great responsibility that they had taken upon themselves.

The day of the table did become a feast day and celebration for the disciples and followers of Jesus, but, as time passed, the real meaning and essence of the miracle was lost. Eventually Jesus came to be worshipped as a god. On the Day of Resurrection, when all of mankind will stand before God, the disciples will bear the great responsibility of knowing the true message of Jesus. God will speak to Jesus directly and say:

“O Jesus, son of Mary! Did you say unto men: ‘Worship me and my mother as two gods besides God?’ He (Jesus) will say: Glory be to You! It was not for me to say what I had no right. Had I said such a thing, You would surely have known it. You know what is in my inner self though I do not know what is in Yours, truly, You, only You, are the All Knower of all that is hidden and unseen. Never did I say to them aught except what You (God) did command me to say: ‘Worship God, my Lord and your Lord.’” (Quran 5:116-117)

Those of us who have been blessed with this true message of Jesus, the same message spread by all of the Prophets including the last prophet, Muhammad, will also bear great responsibility on the Day of Resurrection.

Did Jesus Really Die?

The idea of Jesus dying on the cross is central to the Christian belief. It represents the conviction that Jesus died for the sins of mankind. The crucifixion of Jesus is a vital doctrine in Christianity; however Muslims reject it completely. Before describing what Muslims believe about Jesus’ crucifixion, it may be useful to understand the Islamic reaction to the notion of original sin.

When Adam and Eve ate from the forbidden tree in paradise, they were not tempted by a serpent. It was Satan who deceived and cajoled them, whereupon they exercised their free will and made an error in judgement. Eve does not bear the burden of this mistake alone. Together, Adam and Eve realised their disobedience, felt remorse and begged for God’s forgiveness. God, in his infinite mercy and wisdom, forgave them. Islam has no concept of original sin; each person bears responsibility for his own deeds.

“And no bearer of burdens shall bear another’s burden”. (Quran 35:18)

There is no need for God, a son of God, or even a Prophet of God to sacrifice himself for mankind’s sins in order to buy forgiveness. Islam refuses this view entirely. The foundation of Islam rests on knowing with certainty that nothing should we worshipped but God alone. Forgiveness emanates from the One True God; so, when a person seeks forgiveness, he must turn to God submissively with true remorse and beg forgiveness, promising not to repeat the sin. Then and only then will sins be forgiven.

In the light of Islam’s understanding of original sin and forgiveness, we can see that Islam teaches that Jesus did not come to atone for the sins of mankind; rather, his purpose was to reaffirm the message of the Prophets before him.

“.. None has the right to be worshipped but God, the One and the Only True God…” (Quran 3:62)

Muslims do not believe in the crucifixion of Jesus, nor do they believe that he died.

The Crucifixion

Jesus’ message was rejected by most of the Israelites as well as the Roman authorities. Those who believed formed a small band of followers around him, known as the disciples. The Israelites plotted and conspired against Jesus and formulated a plan to have him assassinated. He was to be executed in public, in a particularly gruesome manner, well known in the Roman Empire: crucifixion.

Crucifixion was considered a shameful way to die, and “citizens” of the Roman Empire were exempt from this punishment. It was designed to not only prolong the agony of death, but to mutilate the body. The Israelites planned this humiliating death for their Messiah – Jesus, the messenger of God. God in his infinite mercy prevented this abominable event by putting the resemblance of Jesus on somebody else and elevating Jesus alive, body and soul, to heaven. The Quran is silent about the exact details of just who this person was, but we know and believe with certainty that it was not Prophet Jesus.

Muslims believe that the Quran and the authentic narrations of Prophet Muhammad contain all the knowledge mankind needs in order to worship and live according to God’s commandments. Therefore, if small details are not explained, it is because God in His infinite wisdom has judged these details to be of no benefit to us. The Quran explains, in God’s own words, the conspiracy against Jesus and His plan to outwit the Israelites and raise Jesus to heaven.

“And they plotted to kill Jesus and God planned too. And God is the Best of the planners.” (Quran 3:54)

“And because of their boasting, "We killed Messiah Jesus, son of Mary, the Messenger of God." But they killed him not, nor crucified him, but the resemblance of Jesus was put over another man, and those who differ therein are full of doubts. They have no (certain) knowledge; they follow nothing but conjecture. For surely, they killed him not. But God raised him (Jesus) up unto Himself. And God is Ever All-Powerful, All-Wise.” (Quran 4:157-158)

Jesus Did Not Die

The Israelites and the Roman authorities were not able to harm Jesus. God says clearly that He took Jesus up to Himself and cleared him of the false statements made in Jesus’ name.

“O Jesus! I will take you and raise you to Myself and clear you of the forged statement that Jesus is God’s son.” (Quran 3:55)

In the previous verse, when God said He “will take” Jesus, he uses the word mutawaffeeka. Without a clear understanding of the richness of the Arabic language, and knowledge of the levels of meaning in many words, it may be possible to misunderstand God’s meaning. In the Arabic language today the word mutawaffeeka is sometimes used to denote death, or even sleep. In this verse of Quran, however, the original meaning is used and the comprehensiveness of the word denotes that God raised Jesus to himself, completely. Thus, he was alive at his ascension, body and soul, without any injury or defect.

Muslims believe Jesus is not dead, and that he will return to this world in the last days before the Day of Judgement. Prophet Mohammad said to his companions:

“How will you be when the son of Mary, Jesus descends amongst you and he will judge people by the Law of the Quran and not by the law of Gospel.” (Saheeh Al-Bukhari)

God reminds us in the Quran that the Day of Judgement is a Day that we cannot avoid and cautions us that the descent of Jesus is a sign of its nearness.

“And he, Jesus, son of Mary shall be a known sign for the Hour. Therefore have no doubt concerning it. And follow Me! This is the Straight Path.” (Quran 43:61)

Therefore, the Islamic belief about Jesus’ crucifixion and death is clear. There was a plot to crucify Jesus but it did not succeed; Jesus did not die, but ascended to heaven. In the last days leading up to the Day of Judgement, Jesus will return to this world and continue his message.

The Story of Jesus and Mary in the Holy Quran

The Birth of Mary

“Indeed God chose Adam, Noah, the family of Abraham and the family of Imran over the worlds. An offspring, like one another (in righteousness). And God is All-Hearing, All-Knowing. (And mention) when the wife of Imran said, ‘O my Lord, I have vowed to You what is in my womb, to be dedicated (to Your service), so accept this from me. Indeed, You are All-Hearing, All-Knowing.’ Then when she delivered her (Mary), she said, ‘O my Lord, I have delivered a female,’ and God knew best what she delivered, ‘And the male is not like the female, and I have named her Mary, and I seek refuge with You for her and for her children from Satan, the expelled (from the mercy of God).’” (Quran 3:33-36)

The Childhood of Mary

“So her Lord fully accepted her, and gave her a good upbringing, and put her under the care of Zechariah. Every time Zechariah entered upon her in the prayer room, he found her supplied with food. He said, ‘O Mary, where do you get this from?’ She said, ‘This is from God. Indeed, God provides for whom He wills, without limit.’” (Quran 3:37)

Mary, the Devout

“And (mention) when the angels said, ‘O Mary, indeed God has chosen you, purified you, and chosen you above the women of the worlds.’ ‘O Mary, be devoutly obedient to your Lord and prostrate and bow down along those who bow down (in prayer).’ This is a part of the news of the unseen, which We reveal to you (O Muhammad). You were not with them when they cast lots with their pens to (decide) which of them should take care of Mary, nor were you with them when they disputed.” (Quran 3:42-44)

The Good news of a new-born child

“(And mention) when the angels said, ‘O Mary, indeed God gives you the good news of a word from Him, whose name will be the Messiah Jesus, the son of Mary, held in honor in this world and in the Hereafter, and of those who are near to God.’ ‘He will speak to the people in the cradle, and in old age, and he will be of the righteous.’ She said, ‘My Lord, how can I have a son when no man has touched me.’ He said, ‘So (it will be,) for God creates what He wants. When He decides something, He only says to it, ‘Be,’ and it is. And He will teach him the Book and wisdom and the Torah and the Gospel. And (will make him) a messenger to the Children of Israel (saying), ‘Indeed I have come to you with a sign from your Lord. I make for you out of clay the likeness of a bird, then breathe into it, and it becomes a bird by the permission of God. And I heal the blind and the leper, and I bring the dead to life by the permission of God. And I inform you of what you eat and what you store in your houses. Surely, there is a sign for you in that, if you are believers. And (I have come) confirming the Torah that was (revealed) before me, and to allow you some of what was forbidden to you. And I have come to you with a proof from your Lord, so fear God and obey me. Indeed, God is my Lord and your Lord, so worship Him. This is the straight path.” (Quran 3:45-51)

“And mention in the Book (the story of) Mary, when she withdrew from her family to an eastern place. And she placed a screen to seclude herself from them. Then We sent to her Our angel (Gabriel), and he took the form of a well-created man before her. She said, “Indeed I seek refuge with the Most Merciful from you, if you do fear God.” (The angel) said, ‘I am only the messenger of your Lord to give to you (the news of) a pure boy.’ She said, ‘How can I have a son, when no man has touched me (in marriage), and I am not a prostitute?’ He said, So your Lord said, ‘It is easy for Me. And We will make him a sign to people and a mercy from Us. And it is a matter (already) decided.’” (Quran 19:16-21)

The Immaculate Conception

“And she who guarded her chastity, so We breathed (a spirit) into her through Our angel, and We made her and her son (Jesus) a sign for the worlds.” (Quran 21:91)

The Birth of Jesus

“So she conceived him, and she withdrew with him to a remote place. And the pains of childbirth drove her to the trunk of a palm tree. She said, ‘I wish I had died before this, and had been long forgotten. [Mary was worried that people would think badly of her as she was not married.] Then (baby Jesus) called her from below her, saying, ‘Don’t be sad. Your Lord has provided a stream under you.’ Shake the trunk of the palm tree towards you, and it will drop on you fresh ripe dates. So eat and drink and be happy. And if you see any human, then say, ‘Indeed I have vowed a fast to the Most Merciful so I will not speak to any human today.’ Then she carried him and brought him to her people. They said, ‘O Mary, indeed you have done a great evil.’ ‘O sister of Aaron, your father was not an evil man, and your mother was not a fornicator.’ So she pointed to him. They said, ‘How can we speak to a child in the cradle?’ (Jesus) said, ‘Indeed, I am a slave of God. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am, and has commanded me to me pray and give charity as long as I remain alive. And (has made) me kind to my mother, and did not make me arrogant or miserable. And peace be upon me the day I was born, and the day I will die, and the day I will be raised alive.’” (Quran 19:22-33)

“Indeed, Jesus is like Adam in front of God. He created him from dust, then said to him, ‘Be,’ and he was.” (Quran 3:59)

“And We made the son of Mary and his mother a sign, And We gave them refuge and rest on a high ground with flowing water.” (Quran 23:50)

The Excellence of Mary

“And God gives as an example for those who believe, the wife of Pharaoh, when she said, ‘My Lord, build for me a home near You in paradise, and save me from Pharaoh and his deeds, and save me from the wrongdoing people.’ And (the example of) Mary, the daughter of Imran, who guarded her chastity, so We blew (the spirit of Jesus) into her through Our angel (Gabriel). And she believed in the words of her Lord, and His scriptures, and she was of the devout ones.” (Quran 66:11-12)

Jesus

Jesus the Prophet

“Say, ‘We believe in God and what has been revealed to us and what has been revealed to Abraham, Ishmael, Isaac, Jacob, and to the prophet-descendants (of Jacob), and what has been given to Moses and Jesus, and what has been given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims (in submission) to Him.’” (Quran 2:136)

“Indeed, We have revealed to you (O Muhammad) as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, and the prophet-descendants (of Jacob), Jesus, Job, Jonah, Aaron, and Solomon, and We gave the book to David.” (Quran 4:163)

“The Messiah son of Mary was only a messenger (like other) messengers that had passed away before him. And his mother was a strong believer. They both used to eat food. Look how We make the proofs clear to them, then look how they (disbelievers) turn away.” (Quran 5:75)

“He (Jesus) was only a servant whom We have favored, and We made him an example to the Children of Israel.” (Quran 43:59)

The Message of Jesus

“And in their (the prophets’) footsteps, We sent Jesus the son of Mary, affirming the Torah that had come before him. And We gave him the Gospel, in it was guidance and light, affirming the Torah that had come before it, and a guidance and an admonition for the pious.” (Quran 5:46)

“O people of the Scripture, do not go to extremes in your religion, and do not say about God except the truth. The Messiah Jesus, son of Mary, is only a messenger from God and a word from Him (“Be” and it is), which He sent to Mary, and a soul from Him. So, believe in God and His messengers, and do not say, “Three.” Stop, it is better for you. Indeed, God is one; exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And God is sufficient as a Determiner of all affairs. Never would the Messiah look down upon being a worshipper of God, nor would the angels who are close (to God). And whoever looks down upon the worship of God and is arrogant, then He will gather them to Himself all together.” (Quran 4:171-172)

“This is Jesus, the son of Mary. And this is the statement of truth, which they doubt. It is not possible for God to take a son. Far is He above this! When He decides something, He just says to it, “Be,” and it is. (Jesus said), ‘And indeed God is my Lord and your Lord, so worship Him. That is a straight path.’ But the sects disagreed (over the straight path), so woe to the disbelievers from meeting a horrible Day.” (Quran 19:34-37)

“And when Jesus came with clear proofs, he said, ‘I have come to you with prophethood, and to make clear to you some of what you disagree about, so fear God and obey me. Indeed, God is my Lord and your Lord, so worship Him. This is a straight path.’ But the groups disagreed among themselves (about the message of Jesus), so woe to those who disbelieved from the punishment of a painful Day.” (Quran 43:63-65)

“And (remember) when Jesus, son of Mary, said, “O Children of Israel, I am the messenger of God to you confirming the Torah that came before me, and bringing good news of a messenger that will come after me, whose his name will be Ahmed. But when he came to them with clear proofs, they said, “This is clear magic.” (Quran 61:6)

The Miracles of Jesus

“So she pointed to him. They said, ‘How can we speak to a child in the cradle?’ (Jesus) said, ‘Indeed, I am a servant of God. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am, and has commanded me to me pray and give charity as long as I remain alive. And (has made) me kind to my mother, and did not make me arrogant or miserable. And peace be upon me the day I was born, and the day I will die, and the day I will be raised alive.’” (Quran 19:29-33)

The Table Spread (of food) from Heaven by God’s Permission

“(And) when the disciples said, ‘O Jesus, son of Mary, will your Lord send down to us a table spread (with food) from heaven?’ He said, ‘Fear God, if you are indeed believers.’ They said, ‘We wish to eat from it and have our hearts be reassured, and to know that you have indeed told us the truth and that we be witnesses to it.’ Jesus the son of Mary said, ‘O God, our Lord, send us from heaven a table spread (with food) to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, You are the Best of providers.’ God said, ‘I am going to send it down to you, but if any of you after that disbelieves, then I will punish him with a punishment such as I will not put on anyone else.’” (Quran 5:112-115)

Jesus and His Disciples

“O you who believe, champion God’s (religion), like when Jesus son of Mary said to the disciples, ‘Who will champion God’s (religion) with me?’ The disciples said, ‘We are the champions of God’s (religion).’ Then a group of the Children of Israel believed and a group disbelieved. So We supported those who believed against their enemy, and they became victorious.” (Quran 61:14)

“And when I inspired the disciples to believe in Me and My messenger, so they said, ‘We believe, and bear witness that we are Muslims (in submission to God).’” (Quran 5:111)

“Then We sent after them Our messengers, and We sent Jesus son of Mary, and gave him the Gospel. And We put in the hearts of those who followed him compassion and mercy. But We did not command monasticism, rather they invented it for themselves to please God with it, yet they did not observe it as it should be observed. So We gave those who believed among them their reward, but many of them are disobedient.” O you who believe, fear God and believe in His messenger, He will then give you a double portion of His mercy, and give you light by which you can walk, and He will forgive you. And God is Most Forgiving, Most Merciful. (This We say) so that the people of the Scripture may know that they have no control over God’s favor, and that (His) favor is in His Hand to give it to whomever He wills. And God is the Owner of great bounty.” (Quran 57:27-29)

The Passion of Christ

“Then when Jesus felt their (persistence in) disbelief, he said, ‘Who will champion with me God’s (cause)?’ The disciples said, ‘We are the champions (of the cause) of God. We believe in God, and be a witness that we are Muslims (submitting to Him). Our Lord, we have believed in what You have revealed, and we have followed the messenger, so write us down among the witnesses (to the truth).’ And they (who disbelieved) plotted, and God planned. And God is the best of the planners. When God said, ‘O Jesus, I will take you and raise you up to Me and clear you of those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will all return to Me, and I will judge between you in the matters you used to disagree in.’” (Quran 3:52-55)

“And for of their saying, ‘We have killed the Messiah, Jesus son of Mary, the messenger of God.’ But they did not kill him, nor did they crucify him, but it was made to look like him to them. And those who disagree over him are in doubt (of killing) him, they have no knowledge of it except the following of guesswork, and they did not kill him for certain. But God raised him up to Himself. And God is All-Powerful, All-Wise.” (Quran 4:157-158)
The Followers of Jesus

“Then whoever argues with you about him (Jesus) after the knowledge that has come to you, (then) say, ‘Come and let us call our sons and your sons, our women and your women, ourselves and yourselves, then we all pray for the curse of God to fall on those who lie.’ Indeed, this is the true story. And there is no deity that deserves to be worshipped except God. And indeed, God is the All-Mighty, the All-Wise. But if they turn away (from accepting the truth), then indeed, God is aware of the corrupters. Say, ‘O people of the Scripture: Come to a just statement between us and you, that we worship none but God, and that we associate no partners with Him, and that none of us takes others as lords besides God.’ But if they turn away, then say, ‘Be witnesses that we are Muslims (submitting to Him).’” (Quran 3:61-64)

“Surely, they have disbelieved those who say that God is the Christ, son of Mary. Say, ‘Who then has the least power against God if He were to destroy the Christ son of Mary, his mother, and everyone on earth?’ And God has supreme authority over the heavens and the earth, and whatever is between them. He creates what He wills, and God is Able to do all things.” And the Jews and the Christians say, ‘We are the children of God and His loved ones.’ Say, ‘Why then does He punish you for your sins?’ Rather, you are only human beings from among those He has created. He forgives whom He wills, and He punishes whom He wills. And God has supreme authority over the heavens and the earth, and whatever is between them, and to Him is the return (of all).” (Quran 5:17-18)

“Surely, they have disbelieved who say, ‘God is the Messiah Jesus, son of Mary.’ But the Messiah said, ‘O Children of Israel, worship God, my Lord and your Lord. Indeed, whoever sets up partners (in worship) with God, then God has forbidden him Paradise, and the Fire will be his home. And there is none to help the wrongdoers.’ Surely, disbelievers are those who say, ‘God is the third of three.’ But there is no god (that deserves to be worshipped) except One God. And if they do not stop what they are saying, the disbelievers among them will suffer a painful punishment. Will they not repent to God and seek His forgiveness? For God is Oft-Forgiving, Most Merciful.” (Quran 5:72-74)

“And the Jews say, ‘Ezra is the son of God,’ and the Christians say, ‘The Messiah is the son of God.’ That is the fabrication of their mouths. They are imitating the claims of the disbelievers of before. May God destroy them, how they turn away (from the truth). They have taken their religious scholars and their monks as lords instead of God (by disobeying God and obeying them), and (they also have taken as their Lord) the Messiah, son of Mary. But they were commanded to worship only one God, none has the right to be worshipped except Him. Exalted is He above what they associate (with Him).” (Quran 9:30-31)

“O you who believe, indeed many religious scholars and monks eat away people’s wealth unjustly, and turn (others) away from the way to God. And those who treasure gold and silver, and do not spend it in the Way of God, then give them the news of a painful punishment.” (Quran 9:34)
The Second Coming

“And there is not one of the people of the Scripture but will believe in him before his death. And on the Day of Resurrection, he will be a witness against them.” (Quran 4:159)

“And he (Jesus) is a sign of (the coming of) the Hour, so do not doubt it. And follow Me, this is a straight path (leading to God and His paradise).” (Quran 43:61)

Jesus on the Day of Resurrection

“‘When God will say,’ O Jesus, son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit (Gabriel) and you spoke to people in the cradle and in old age; and when I taught you the Book, wisdom, the Torah and the Gospel; and when you made out of clay the likeness of a bird, by My permission, then you breathed into it, and it became a bird by My permission, and you healed the blind and the leper by My permission, and when you brought the dead to life by My permission; and when I restrained the Children of Israel from (killing) you when you came to them with clear proofs, but the disbelievers among them said, ‘This is nothing but plain magic.’” (Quran 5:110)

“And God will say (on the Day of Resurrection), ‘O Jesus, son of Mary, did you say to people, ‘Worship me and my mother instead of God?’’ He will say, ‘Glory be to You! It is not for me to say what I have no right (to say). If I had said it, You would have known it. You know what is (hidden) in myself and I do not know what is in Yours. Indeed, You are the Knower of the unseen.’] I did not tell them except what You commanded me, ‘Worship God, my Lord and your Lord.’ And I was a witness over them while I was among them, but when You took me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your servants, and if You forgive them, indeed You are the All-Mighty, the All-Wise.”God will say, ‘This is the Day when the truth will benefit those who were truthful. To them belong gardens with rivers running through it (in Paradise), where they will stay forever. God is pleased with them and they are pleased with Him. That is the great success.’ To God belongs the heavens and the earth and whatever is within them, and He is Able to do all.” (Quran 5:116-120)

Life of Prophet Yahya (a.s)

2012-02-14T06:03:00.000-08:00

Yahya's Childhood

Yahya was born a stranger to the world of children who used to amuse themselves, as he was serious all the time. Most children took delight in torturing animals whereas, he was merciful to them. He fed the animals from his food until there was nothing left for him, and he just ate fruit or leaves of trees.

Yahya loved reading since childhood. When he grew up, Allah the Exalted called upon him: "0 Yahya! Hold fast to the Scripture (The Torah)." And We gave him wisdom while yet a child. Surah 19: 12

Yahya's Qualities

Allah guided him to read the Book of Jurisprudence closely; thus, he became the wisest and most knowledgeable man of that time. Therefore, Allah the Almighty endowed him with the faculties of passing judgments on people's affairs, interpreting the secrets of religion, guiding people to the right path, and warning them against the wrong one.

Yahya reached maturity. His compassion for his parents, as well as for all people and all creatures, increased greatly. He called people to repent their sins.

There are quite a number of traditions told about Yahya. Ibn Asaker related that one time his parents were looking for him and found him at the Jordan River. When they met him, they wept sorely, seeing his great devotion to Allah, Great and Majestic.

Ibn Wahb said that, according to Malik, grass was the food of Yahya Ibn Zechariah, and he wept sorely in fear of Allah.

A chain of narrators reported that Idris Al-Khawlawi said: "Shall I not tell you he who had the best food? It is Yahya Ibn Zechariah, who joined the beasts at dinner, fearing to mix with men."

Why Yahya Always Wept

Ibn Mubarak stated that Wahb Ibn Al-Ward narrated that Zechariah did not see his son for three days. He found him weeping inside a grave which he had dug and in which he resided. "My son, I have been searching for you, and you are dwelling in this grave weeping!" "0 father, did you not tell me that between Paradise and Hell is only a span, and it will not be crossed except by tears of weepers?" He said to him: "Weep then, my son." Then they wept together.

Other narrations say that Yahya said: 'The dwellers of Paradise are sleepless out of the sweetness of Allah's bounty; that is why the faithful must be sleepless because of Allah's love in their hearts. How far between the two luxuries, how far between them?"

They say Yahya wept so much that tears marked his cheeks.

Yahya's Love of Nature

He found comfort in the open and never cared about food. He ate leaves, herbs, and sometimes locusts. He slept anywhere in the mountains or in holes in the ground. He sometimes would find a lion or a bear as he entered a cave, but being deeply absorbed in praising Allah, he never heeded them. The beasts easily recognized Yahya as the prophet who cared for all the creatures, so they would leave the cave, bowing their heads.

Yahya sometimes fed those beasts, out of mercy, from his food and was satisfied with prayers as food for his soul. He would spend the night crying and praising Allah for His blessings.

When Yahya called people to worship Allah, he made them cry out of love and submission, arresting their hearts with the truthfulness of his words.

Yahya's Cruel Death

A conflict took place between Yahya and the authorities at that time. A tyrant king, Herod Antipas, the ruler of Palestine, was in love with Salome, his brother's daughter (Ibn Kathir wrote here "Herodias," who was Herod's brother's wife, according to Matthew 14. Their daughter is known by tradition as Salome. According to Matthew 14,New Revised Standard version, Herod wanted to marry his brother', wife, but I believe Ibn Kathir's version makes more sense - Editor). He was planning to marry his beautiful niece. The marriage was encouraged by her mother and by some of the learned men of Zion, either out of fear or to gain favor with the ruler.

On hearing the ruler's plan, Yahya pronounced that such a marriage would be incestuous. He would not approve it under any circumstance, as it was against the Law of the Torah.

Yahya's pronouncement spread like wildfire. Salome was angry, for it was her ambition to rule the kingdom with her uncle. She plotted to achieve her aim. Dressing attractively, she sang and danced before her uncle. Arousing his lust, Herod embraced her, he offered to fulfill whatever she desired. At once she told him: "I would love to have the head of Yahya, because he has defiled your honor and mine throughout the land. If you grant me this wish, I shall be very happy and will offer myself to you." Bewitched by her charm, he submitted to her monstrous request. Yahya was executed and his head was brought to Salome. The cruel woman gloated with delight. But the death of Allah's beloved prophet was avenged. Not only she, but all the children of Israel were severely punished by invading armies which destroyed their kingdom.

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يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ

وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِي الْأَوَّلِينَ ﴿٦﴾

Bila Dan Di Mana Kehidupan Para Nabi?

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

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