Podcast – Seerah Night 002 Lineage

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

Error!!!!!! I said Quraysh descends from Qusayy. Its the other way around.

سليمان الكندي
Twitter: @sulayman_Kindi

 

2.     Lineage

  • ʾIbrāhīm and ʾIsmāʿīl ʿalayhimas salām.
  • Jurhum of Yemen.
  • Banū Khuzāʿah. Migrated to Makkah 5 centuries before Islā Quṣṣāy married woman of Khuzāʿah, hence generations later allied with Muslims, ultimately conquest of Makkah. Tafsīr of Sūrah Sajdah – destined matters are set in a thread of motion a thousand years before.
  • Hāshim married woman of Yathrib, where his son, Shaybah = ʿAbdul Muṭṭalib grew up.
  • Zamzam lost and found.
  • Year of the Elephant. Delicacy of Arabic – ʿĀmul Fīl, NOT Sannatul Fīl.
  • Abraha and the Elephants.

 

Podcast – Seerah Night 001 World Before Islam

Further to the post on my notes for the Seerah programme, herewith publishing individual podcasts with the summarised note, Allah willing.

1.     The World Before Islam

  • “A bounty is appreciated when its lost.” To appreciate the light of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ understand the darkness before and what we would be in today without him.
  • State of the Arabs.
  • Byzantium and Persia, the superpowers of the day.
  • Yemen, under Persia, land of maternal ancestry of Quraysh.
  • Kaʿbah, its origins and origins of idolatry. Do Muslims worship the Kaʿbah?
  • ʾIbrāhīm and ʾIsmāʿīl ʿalayhimas salām.

Biography of Allah’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ in 29 Nights

Herewith my notes for the Sīrah discussion I intend giving this year after Tarāwīḥ, Allāh willing. If we had all the time in the world we could not do justice to the greatest personality that ever walked the face of the earth. Yet in view of the lack of knowledge on the basics of his life by the general public I am using this platform for this purpose, on the premise that one can only truly love someone if one knows that person. As long as we are ignorant about the life and character of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    our love for him cannot be as complete as it could be.

 

سليمان الكندي
Twitter: @sulayman_Kindi

 

 

 

Contents

  1. The World Before Islam.. 3
  2. Lineage. 3
  3. Birth of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ 3
  4. Childhood. 4
  5. Youth. 4
  6. Marriage. 4
  7. Revelation. 5
  8. Preaching. 5
  9. Opposition & Migration (year 6). 6
  10. The Boycott years (7-9). 7
  11. The Year of Sorrow.. 8
  12. Miʿrāj 8
  13. Oath of ʿAqabah. 9
  14. Hijrah. 10
  15. Hijrah of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ 10
  16. Description of al-Madīnah, Arrival at Qubāʾ 11
  17. Madīnah. 11
  18. The New Social Structure. 12
  19. Badr. 12
  20. Uḥud (3 Shawwāl 3 Hijrī). 13
  21. Khandaq (Shawwāl 5 Hijrī). 15
  22. Hudaybiyah (Ẓul Qaʿdah 6 Hijrī). 15
  23. Khaybar & Muʿtah. 16
  24. Conquest of Makkah (Friday 21 Ramaḍān 8 Hijrī). 17
  25. Ḥunayn (10 Shawwāl 8 Hijrī). 17
  26. Tabūk (Rajab 9 Hijrī). 18
  27. Arabia Submits. 19
  28. Signs of Impending Departure & Farewell 20
  29. To the Companion Most High. 21
  30. Description in Tirmiẓi, if Allāh wills 30 nights. 22

 

1.     The World Before Islam

  • “A bounty is appreciated when its lost.” To appreciate the light of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ understand the darkness before and what we would be in today without him.
  • State of the Arabs.
  • Byzantium and Persia, the superpowers of the day.
  • Yemen, under Persia, land of maternal ancestry of Quraysh.
  • Kaʿbah, its origins and origins of idolatry. Do Muslims worship the Kaʿbah?
  • ʾIbrāhīm and ʾIsmāʿīl ʿalayhimas salām.

 

2.     Lineage

  • ʾIbrāhīm and ʾIsmāʿīl ʿalayhimas salām.
  • Jurhum of Yemen.
  • Banū Khuzāʿah. Migrated to Makkah 5 centuries before Islā Quṣṣāy married woman of Khuzāʿah, hence generations later allied with Muslims, ultimately conquest of Makkah. Tafsīr of Sūrah Sajdah – destined matters are set in a thread of motion a thousand years before.
  • Hāshim married woman of Yathrib, where his son, Shaybah = ʿAbdul Muṭṭalib grew up.
  • Zamzam lost and found.
  • Year of the Elephant. Delicacy of Arabic – ʿĀmul Fīl, NOT Sannatul Fīl.
  • Abraha and the Elephants.

 

3.     Birth of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ

  • Makkah, 570, Exact date not absolutely known.
  • Most narrations of miracles at birth are not authentically proven, except for the light which Aminah saw that extended all the way to Syria.
  • The four “mothers” of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  . Abū Lahab frees Thuwaybiyah, as a result his punishment is alleviated in Hell. One moment of love is eternally rewarded, how then if a Muslim is steadfast in Sunnah?
  • Name – almost unique amongst the Arabs.

 

4.     Childhood

  • Never saw his father, ʿAbdullāh died during the pregnancy period.
  • Quraysh sent their children to be raised in the desert – for health reasons and to learn pure Arabic.
  • Banū Saʿd bin Bakr – a tribe which specialised in this kind of child rearing. Spoke the purest of Arabic and Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ later attributed his amazing eloquence to them. Experiencing drought.
  • Ḥalīmah as-Saʿdīyah i.e. of Banū Sʿad, accompanied wet-nurses of her tribe to Makkah. All rejected Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ due to his perceived poverty. Ḥalīmah turned back and accepted custody as a last resort and immediately perceived blessings. Her old goat started producing milk again. Her riding animal became fast.
  • Asked Āminah for an extension at age 2.
  • At age 4 Jibrīl opened his chest and removed black spot from heart. Returned to Āminah.
  • Age 6, Āminah dies at ʾAbwā. Umm ʾAyman takes him back to ʾAbdul Muṭṭalib.
  • Age 8, ʿAbdul Muṭṭalib dies. Entrusted to Abū Ṭālib, the poorest of all the uncles.

 

5.     Youth

  • Teenage years spent as a shepherd.
  • Allāh created circumstances e.g. fainting/ barriers against the customs of the time e.g. parties, working naked.
  • Ḥilful Fuḍūl – oath to protect the oppressed. Al-Āṣ bin Wāʾil refused to pay the Zubaydī merchant from Yemen. Decent men gathered around ʾAbdullāh bin Jadʿān to halt such practice, including Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ . He was happy about this oath even after Islām, i.e. good can be done with non-Muslim cooperation.
  • Learnt trade from Abū Ṭālib in Syria, but the incident of meeting the monk is denied by several scholars.

 

 

6.     Marriage

  • Khadījah bint Khuwaylid, may Allāh be pleased with her, twice-widowed and had considerable wealth. Had children from her first husband. She is called aṭ-Ṭāhirah, the Pure Woman and her descendants are Banū Ṭā
  • Hired Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   to sell her merchandise in Syria.
  • She was so impressed with his ability, honesty and character that she proposed to him, a poor man, having rejected the proposals of the elite of Makkah.
  • Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ   was 25 and she was 40. He was not worried about her age, he loved her character.
  • She bore all his children except for ʾIbrāhīm son of Mā
  • At age 35 Kaʿbah was destroyed by flood. The various clans argued who would replace the Black Stone. Agreed that whoever entered Masjid first could decide.
  • Honour of even pagans. No Ḥarām funds allowed at the insistence of the worst pagan, Abū Jahl. So Kaʾbah was shortened to its present dimensions when Ḥalāl funds were depleted.

 

7.     Revelation

  • When Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ   approached his 40th year he began to feel an intense spiritual agitation and desire to worship in seclusion.
  • Rocks greeted him and years later he remembered a particular rock. How then if we greet him with love?
  • For 6 months before Ramaḍān he experienced true dreams.
  • Monday during that Ramaḍān, first revelation, Cave of Ḥirāʾ in Mount Nūr.
  • Darkness, Jibrīl’s form was not seen. Squeezed Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  thrice so hard he thought he was going to die.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was anxious and it was our Mother, Khadījah raḍiyallāhu ʿanhā who comforted him at this critical juncture. She mentions his good character, not his ritual worship, e.g. assist the less fortunate, hospitable to guests, etc
  • No further revelation for a while, people mocked, that his “demon” had abandoned him. In other words ,he was the first person to be tested.
  • Khadījah raḍiyallāhu ʿanhā, took him to her cousin, the Christian monk, Waraqah bin Nawfal, who testified to his truth and that he would be persecuted. He died shortly thereafter and is known to enter Paradise.

 

8.     Preaching

  • Quiet preaching at the outset for three years. Most early coverts were poor, e.g. Bilāl, but also rich, e.g. ʿUthmā
  • Invited his close relations to meals and preached to them, only ʾAlī, who was a child, accepted.
  • First public preaching at Abū Qubays. Abū Lahab threw sand and cursed, “May you be destroyed for the rest of your day.” Sūrah Lahab revealed in response.
  • Continuous preaching at all public venues – Kaʿbah, markets etc.
  • Quraysh attempt to stop Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ   through Abū Ṭālib, offering him wealth, kingship and women. Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ     responds, “O my uncle, were they to place the sun in my right hand and the moon in my left, and ask me to abandon this course, I would not turn from it until Allāh makes it victorious or I perish therein.”

9.     Opposition & Migration (year 6)

  • Quraysh attempted various means to stop Islā Shouting so that the Qurʾān could not be heard. Propaganda, telling people that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    was insane and should not be heard. Seeking advice from the Jews on how to combat him academically, (Sūrah Yūsuf and Sūrah Kahf).
  • Al-Bazzār narrates: ʾAlī رضي الله عنه continued, “Indeed I saw the Quraysh grabbing Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   . One held him while another violently shook him. They were saying, ‘You are the one who made the gods one!’ By Allāh! None of us dared go near except Abū Bakr. He struck at one of them, pulled back another and shook another, whilst saying, ‘Woe unto you! Do you kill a man for saying my Lord is Allāh?’”
  • Torture – Bilāl رضي الله عنه dragged through the streets. Beaten.
  • Khabbāb رضي الله عنه branded with heated iron.
  • Ṭalḥah رضي الله عنه seen dragged through the streets of Makkah as a young man. A woman was the most severe in abusing him. A foreigner asked who she was, it was his own mother.
  • Sumayyah رضي الله عنها  the first martyr. Abū Jahl speared her through her private part.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   gave permission to the persecuted Muslims to migrate to Abysinnia, Ḥabshah, Ethiopia. 15 Muslims migrated the first time,e.g. ʿUthmān.
  • Negus, an-Najāshī, title of the Emperor, not name.
  • Christian ruler known for his justice.
  • They returned after 3 months, heard false rumour that the Quraysh accepted Islā
  • Some accepted protection of Quraysh leaders.
  • 2nd migration was more than 70. This time the Quraysh sent a delegation under Amr bin al-ʿĀṣ to retrieve the “rebels and trouble makers”
  • Jaʿfar bin Abī Ṭālib defended the Muslim position. He had refused the Quraysh example of bowing before the Emperor.
  • His speech is lauded by scholars as the one of the best concise and comprehensive invitations to Islā
  • فقال له جعفر: أيها الملك كنا قوما على الشرك نعبد الاوثان ونأكل الميتة ونسئ الجوار، يستحل المحارم بعضنا من بعض في سفك الدماء وغيرها، لا نحل شيئا ولا نحرمه.
    فبعث الله إلينا نبيا من أنفسنا نعرف وفاءه وصدقه وأمانته فدعانا إلى أن نعبد الله وحده لا شريك له ونصل الارحام ونحمي الجوار ونصلي لله عزوجل، ونصوم له، ولا نعبد غيره.،
  • “O King! We were a people upon polytheism. We worshipped idols and ate carrion. We forgot our neighbours and regarded the unlawful as lawful, in that we shed each other’s blood amongst other things. We had no real concept of the permitted and the prohibited. Allāh then sent a Prophet unto us. We knew his loyalty, honesty and trustworthiness. He called us to worship God alone, without any partners; to maintain relations; to protect neighbours; that we pray unto God, fast for His sake, worshipping none but Him.” [Ibn Hishām]
  • The Emperor granted the Muslims protection and evicted the Quraysh delegation with their gifts. It is probable that he died upon Islā Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   performed the funeral of a Negus although the body was in another continent. It is probable that this was a second Negus and both were Muslims.

 

10.                        The Boycott years (7-9)

  • ʿUmar bin ʾal-Khaṭṭāb, arch-enemy of Islām becomes great defender of Islām, Dārul ʾArqam. First public cry of Takbīr which is how Muslims express joy. Not hand-clapping and other pagan customs.
  • Abū Jahl led the Quraysh to impose a boycott on Banū Hāshim which would last three years.
  • They were not allowed food, drink, trade, marriage with other clans, and went into exile in the Glen of Abū Ṭālib.
  • Non-Muslim Hāshimīs maintained solidarity and accepted exile as well, excluding Abū Lahab.
  • Banū Muṭṭalib voluntarily joined Banū Hāshim. Some laws of Sharīʿah remain specific to Banū Hāshim and Banū Muṭṭalib.
  • Extreme hunger, eating leaves.
  • Muṭʿim bin ʿAdī and others used to smuggle in some food.
  • Eventually Zuhayr, son of Ātikah bint ʿAbdil Muṭṭalib led some Quraysh to tear up the boycott decree. Allāh had already sent termites to eat the document, excluding, “Bismikallāhumma”

 

11.                        The Year of Sorrow

  • Shortly after the boycott ended Abū Ṭālib died.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   begged him to recite the Kalimah, but upon the taunting of Abū Jahl, “Are you going to leave the religion of Abdul Muṭṭalib?” he refused and insisted that he was dying on his father’s religion.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was greatly grieved when his beloved uncle died on disbelief, but ordered Alī رضي الله عنه to bury him. Furthermore, he no longer had the protection of the chief of Banū Hāshim and persecution became more direct and violent.
  • Thereafter our mother, Khadījah رضي الله عنها , died. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   never smiled for months thereafter.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  had not married anyone else during her lifetime.
  • She used to take food to the Cave of Ḥirāʾ. It was she who comforted Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   during his anxiety after the first revelation and was his pillar of strength. She was the first female believer. She spent all her wealth on him and his cause. He always remembered her and sent gifts to her friends, to the extent that ʿĀishah felt feminine discomfort in regards her status, despite never having met her.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   sought the protection of aṭ-Ṭāʾif, the town associated with his the tribe of his childhood, Banū Saʿd.
  • The chiefs rejected him and allowed the rabble to stone him till his feet bled.
  • The angel in charge of the mountains around aṭ-Ṭāʾif offered to crush the town, but Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   refused, hoping their progeny would be believers.
  • However, Adas, a Christian slave embraced Islām and a delegation of Jinn overhead his recitation and embraced Islām, as mentioned in Sūrah al-Jinn.

12.                        Miʿrāj

  • A consolation for Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   for his great sorrow, and also indicates the status of Khadījah رضي الله عنها.
  • Isrāʾ – night journey – authenticated by the Qurʾā
  • From the Ḥaṭīm. Jibrīl now washed the heart of Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ for the second time.
  • The exact date is not known, not even the year for certain. As Muslims we commemorate the lessons and commands, i.e. Ṣalāh, not the anniversary.
  • Isrā, first half of the journey was earth city (Makkah) to earth city (Baytul Muqaddas). Second half was to heaven (Miʿrāj). This may be symbolic of rights of created and Creator.
  • Performs Ṣalāh, leading all the previous Prophets. Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ    is the Imām of Ambiyāʾ.
  • Jibrīl asks him to choose between wine and milk.
  • Ascension to the Heavens. Each gate-keeper angels asks, “Who is this? Was he called for?” Stories that heavens were specially decorated in preparation are false and have no basis in Ḥadīth.
  • At each heaven specific prophets welcome him, from Ādam to Ibrāhīm.
  • 50 Ṣalāh made compulsory, reduced by 5-10 at the insistence of Mūsā, until 5 for which we are rewarded 50.
  • Various scenes of Paradise and Hell.
  • When he related this to the Quraysh they mocked him and demanded evidence. He described the Masjid as Allāh showed him. The masjid was used as rubbish dump. This does not mean the building did not exist as some claim. Further when Umar conquered Baytul Muqaddas, he cleaned the Masjid, not built it.
  • Abū Bakr earned his titles of ʾaṣ-Ṣidīq on this occasion when he immediately accepted the word of Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    without any doubt.

13.                        Oath of ʿAqabah

  • Various tries came to Makkah for business and pilgrimage.
  • Having not convinced the Quraysh and Ṭāʾif, Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   turned to other tribes.
  • He focussed on the prominent tribes for practical reasons, e.g. Kindah, Banū Shaybah, Banū Ḥanīfah. All rejected.
  • At this early stage when Muslims were few in number and politically insignificant, Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    already promised the conquest of Persia to whoever accepted his message. Prophecy can only be accepted by those of faith when it seems impossible. There is nothing amazing about accepting what seems materially bound to happen.
  • The Aws and Khazraj, two clans of Azd, had decimated each other in wars lasting years over petty issues and acutely needed a leader. They were politically unimportant, except for the location of their city, Yathrib, on the trade route to Syria.
  • They understood more about Prophethood because the Jews lived in their city and declared that they awaited a Prophet. In fact two Levite clans built Yathrib at the site where they expected him to appear.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    met 6 people of Khazraj at ʾAqabah from Yathrib, they were keen. They recognised this to be the promised Prophet and accepted.
  • They returned home and spread Islā The next year 12 of both clans rendered the First Oath of ʿAqabah – oath of Islām
  • Rasūlullāh r sent Musʿab bin ʿUmayr to teach Islā The people called him al-Muqriʾ, the Reader. When there was 40 Muslims Musʿab started the first Jumuʿah at the house of Asʿad bin Zurārah. People would always remember Asʿad at the time of Jumuʿah.
  • The following year 71 men and 2 women pledged the Second Oath of ʾAqabah, but insisted that Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ   would never leave them. This time oath of Islām combined with political allegiance.

14.                        Hijrah

  • When Muslims later met to discuss when to start dating their calendar, Hijrah was chosen over Mawlūd, revelation of Qurʾān, etc.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    allowed his followers to go first. He would leave at the end. Thus was his character. Leadership is responsibility, not seeking privileges.
  • The Quraysh tried to stop the Muslims. Thus families were split, e.g Umm Salmah, her husband and child.
  • They had to leave their wealth behind, some had to give up everything, e.g. Ṣuhayb “Rūmī”
  • All had to go secretly except ʿUmar, who openly announced his Hijrah. He arms himself, makes Tawāf and calls, “Whoever wishes to make his wife a widow and children orphans, then come and meet me…”
  • Abū Bakr was not granted permission because he was destined to accompany Muḥammad صَلَّى الله عَلَيْهِ وَسَلَّمَ     When told he wept for joy. He had only 5,000 dirham left out of 40,000 before Islām. He spent everything on Islām.
  • ʿAlī was left behind to give back the trusts. Despite their opposition, the Quraysh trusted al-Amīn صَلَّى الله عَلَيْهِ وَسَلَّمَ    so much, they used to leave their valuables with him.

15.                        Hijrah of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ

  • Meeting at Darun Nadwah. Imprisonment and exile rejected. Murder was the only option left but the clan of the murder would be held responsible. Abū Jahl proposed a man of each clan join in the murder so no single clan could be blamed.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    emerged from Khadījah’s house, cast sand upon them, reciting from Yāsīn, they did not see him.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    turned to look last time at Makkah, “O Makkah, you are the best of Allāh’s lands and most beloved. If not that your people have expelled me, I would never have left you.”
  • Headed south instead of north, tactics.
  • Status of Abū Bakr رضي الله عنه, Sūrah Tawbah, “Allah is with us,” i.e. him and Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    as they hid in the Cave of Thawr.
  • Surāqah bin Mālik, horse kept sinking as he attempted to attack. Begged for written word of protection. Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    predicted that he would wear the Persian Emperor’s bracelets. Occurred in time of ʿUmar.

16.                        Description of al-Madīnah, Arrival at Qubāʾ

  • Built by two Jewish clans in the time of Mūsā, awaiting the final prophet.
  • They were traders while the later Yemeni Azdīs were farmers.
  • Yathrib was renamed Madīnah, whoever says Yathrib should seek forgiveness.
  • Its south was protected by thick date plantations, the east and west by lava soil. The lava soil caused most of the water to be bitter, hence the drinking of nabīz (soaking dates in the water).
  • Entered 12th Rabīʿul ʾAwwal. This year was later renamed as first year of Islāmic calendar.
  • Anṣār waited everyday until the noon heat drove them indoors. A Jew happened to see and called out. The Anṣār came rushing out. Women on the rooftops, men waving swords and children reciting Ṭalʿal badru ʿalaynā.
  • Spent few days at Qubāʾ. Built Masjid and performed his first Jumuʿah there, then continued to centre of Madīnah.

17.                        Madīnah

  • Camel allowed to roam, stopped on the land of orphans, Sahl and Suhayl. Bought for al-Masjid an-Nabawī site. In the interim Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    stayed with his nearest Anṣārī relative Abū Ayyūb was from Najjār as was ʿAbdul Muṭṭalib’s mother. Tribal connections were important amongst Arabs. Allāh sets events in motions long before. Just as Ḥubbā bint Ḥulayl was mother of ʿAbd Manāf, which had repercussions after Ḥudaybiyah.
  • Rasūlullāh صَلَّى الله عَلَيْهِ وَسَلَّمَ    personally helped with the construction.
  • Simple non-solid structure with, rain used to come through the roof.
  • Two notable first encounters – ʿAbdullāh bin Salām, Chief Rabbi, who hears:
  • يا أيها الناس: أفشوا السلام، وأطعموا الطعام، وصِلُوا الأرحام، وصلّوا بالليل والناس نيام، تدخلوا الجنة بسلام) رواه أحمد والترمذي
  • Salmān, the Persian , who finds Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   in extremely emotional encounter after years of searching for the truth, and much sacrifice.

18.                        The New Social Structure

  • Muʾākhāh – the brotherhood. Each Muhājir was allocated with an Anṣārī brother. The Anṣār willing and most generously assisted their brethren and initially the Muhājirūn were made their heirs before the laws of inheritance were finalised in the Qurʿān.
  • The generosity is unmatched in human history. The Qurʿān says of the Anṣār, “They give preference over their own selves even though they are poverty-stricken”
  • Great praise for the Anṣār in Ḥadīth, “The sign of faith is love for the Anṣār…” “By Allāh! You are the most beloved people unto me.” They accepted when the rest of humanity rejected and thus included themselves amongst the rejected ones.
  • However, people have also exaggerated. Whilst Saʿd bin Rabīʿah رضي الله عنه did offer half his wealth and one of his two wives for his Muhājir bother, ʿAbdur Raḥmān bin ʿAwf رضي الله عنه, ʿAbduraḥmān refused. He accepted assistance only in so far as starting off his own trade and son became independent. It’s incorrect what some say, “The Anṣār gave half their wealth and divorced their wives for the Muhājirūn.”
  • Islāmic character is that those who have must try to assist. Those who don’t have should seek independence and not live on hand-outs.
  • The Jews entered into a pact of mutual defence. The Jews violated the pact. An-Naḍīr tried to kill Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   and were expelled.  Qurayzhah helped the enemy at Khandaq and were destroyed.
  • After the building of the Masjid, Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   chose a spot for a Muslim business area. Trade was previously entirely Jewish. This is an example of the balance Islām teaches.

19.                        Badr

  • Abū Sufyān seized the Muslim property in Makkah, sold it in Syria to raise funds to attack Islā He was passing Madīnah returning to Makkah and had to be stopped.
  • At this stage the Anṣār were only bound by Oath of ʿAqabah, i.e. protect Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   in Madīnah, there was no duty on them to confront Abū Sufyān, but their numbers were needed.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   out of shyness asked the Muhājirūn thrice if they would set out. Saʿd bin Muʿāẓ (may Allāh be pleased with him) realised that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    was referring to his people. “Perhaps you think, O Messenger of Allāh, that the Anṣār have only undertaken to help you on their own territory. I wish to tell you on behalf of the Anṣār that you may lead us where you like, align us with whom you like, or break relations with whomsoever you see fit. You may take from our wealth what you want and leave for us what you want, but what you take would be more beloved than what you leave us. We shall follow whatever you command. By Allāh, if you go to Bark Ghimdān [symbol for far place] we shall follow you. By Allāh, should you jump into the sea, we would jump with you.”
  • The Muhājir “troops” were the same people who sat behind each other to cover their nakedness, who fainted in Ṣalāh due to lack of food. They were now called to fight and none hesitated.
  • ʿUmayr bin Abī Waqqās, young boy, hid so that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   would not send him back. He was martyred.
  • Abū Sufyān received intelligence and changed course whilst the Quraysh sent a fully equipped army of 1000 to meet the 313 Muslims.
  • Reaching Badr Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   showed where specific enemies would be killed. It happened exactly.
  • Night before Battle of Badr, Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   spent weeping, “O Allāh, if this little group is destroyed then never again will You be worshipped.” – Spiritual combined with material the next day of taking up arms. Middle path is Sunnah.
  • 17th Ramaḍān, first year that fast had been ordained. Some continued fasting some took leeway. Neither party reprimanded the other.
  • Triple duel before the battle, Muslims win.
  • Angels descend. The two boys of Afrāʾ and ʿAbdullāh bin Masʾūd (may Allāh be pleased with them) kill Abū Jahl. 70 Quraysh killed and 70 captured. 6 Muhājirūn and 8 Anṣār martyred.
  • Muslims give their food to the prisoners and remain hungry.

20.                        Uḥud (3 Shawwāl 3 Hijrī)

  • After Badr hypocrites arose under ʿAbdullāh bin Ubayy ibn Salūl.
  • Kaʿb bin Ashraf the Jew incited the Quraysh to avenge Badr.
  • The Quraysh army arrived 3000 strong, accompanied by women such as Hind, wife of Abū Sufyān (may Allāh be pleased with them). She later much regretted her ignorance at Uḥud and distinguished herself in the cause of Islām in such battles like Yarmūk.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    and Ibn Ubayy thought to defend Madīnah. Muslims who missed Badr wished to engage the enemy. They prevailed.
  • 1000 set out against 3000 Quraysh.
  • Ibn Ubayy removed his 300 followers, causing anxiety amongst the remaining 700.
  • Two clans of the Anṣār thought to abandon the battle – a major sin – but remained. Allāh so loves the Anṣār that He proclaimed himself their friend in Sūrah Āl ʿImrān “wallāhu walīyumā” upon this incident of disobedience, not when they were obedient.
  • Jubayr bin Muṭʿīm and Hind arranged for Waḥshī, an expert javelin thrower and slave to kill Ḥamzah (may Allāḥ be pleased with him), which he did.
  • Flag-bearer, Muṣʿāb bin ʿUmayr martyred.
  • 50 Muslim archers stationed on hill left their position when it seemed the Muslims were winning. This allowed the Quraysh cavalry to attack from the other direction and the Muslims were routed especially when rumour spread that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   had been martyred.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   thrown with a stone, and front teeth smashed.
  • Ṭalḥah binʿUbaydillāh shielded him with his own body against the arrows until his hand was paralysed.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was too weak to climb to a rock to sit and offer Zhuhr. Ṭalḥah carried him.
  • Amongst who died defending Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was Abū Dahdah al-Anṣārī who had donated 500 trees in exchange for a tree in Paradise.
  • The Quraysh gave up trying to reach Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  . Abū Sufyān called out that Uḥud was in exchange for Badr. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    told ʿUmar to reply, “Our dead are in Paradise. Your dead are in Hell.” Abū Sufyān called out, “We have ʿUzzā and you have none.” Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    told ʿUmar to reply, “Allāh is our Protector and you have none.”

 

21.                        Khandaq (Shawwāl 5 Hijrī)

  • Jews of Banū Naḍīr orchestrated an alliance against the Muslims. They would supply a year’s harvest from Khaybar, the Quraysh 4000 men and the Ghaṭfān 6000 men. The Jews of Qurayzhah inside Madīnah would betray the Muslims.
  • Salmān the Persian رضي الله عنه proposed the Persian tactic of digging a trench at the vulnerable northern front.
  • Muslims worked through extremely harsh winter and hunger. Abū Ṭalḥah رضي الله عنه showed Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   a slab of stone tied to his stomach to placate his hunger. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    showed him two.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    called out, “O Allāh! There is truly no life but that of the Hereafter. Forgive the Anṣār and the Muhājirūn.” They replied, “We are those who have pledged to Muḥammad, to wage Jihād forever as long as we last.”
  • A large rock could not be destroyed. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   himself smashed it in three blows. In each blow he prophesied conquest over Syria, Persia and Yemen in turn – at a time when the Muslims seemed to face utter destruction.
  • Miracle of the increasing barley and mutton at the house of Jābir bin ʿAbdillāh رضي الله عنه .
  • Severe siege for a month. Nuʿaym bin Masʿūd رضي الله عنه secretly embraced Islām and managed to turn the Arabs and Jews against each other. The lack of morale combined with a fierce hurricane made the Arabs withdraw.
  • “None of you shall pray ʿAṣr except at Qurayzhah” – differences of opinion of the command existed even in the lifetime of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  .

22.                        Hudaybiyah (Ẓul Qaʿdah 6 Hijrī)

  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   saw from Allāh that he was performing ʿUmrah. Ṣaḥābah prepared to join him as pilgrims, not armed as an army. They dressed as such and brought animals for sacrifice to make their peaceful intentions clear.
  • The Quraysh intended to stop the 1400 Muslims. They encamped at Ḥudaybīyah, on the border of the Ḥaram, where the Quraysh could not attack.
  • ʿUthmān رضي الله عنه sent as ambassador. The Quraysh respected him offered to let him perform Ṭawā He refused if Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    could not, so they detained him in anger.
  • Muslims heard that ʿUthmānرضي الله عنه had been killed. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    called on the Muslims to pledge to fight to the death under a tree. Even in that serious moment Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    made time to be light hearted with Salmāh bin Akwā رضي الله عنه .
  • Eventually negotiations ensued and a treaty signed. The Ṣahābah were greatly offended by the deletion of Basmallāh and “Muḥammad Rasūlullāh” and the apparently harsh terms, but Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was practical and Allāh intended something great.
  • With peace achieved, the Muslims could interact with other tribes and spread the message. More people embraced Islām in the next two years than in the previous 19 years.

23.                        Khaybar & Muʿtah

  • Khaybar, 112 km NE of Madīnah. The Jews there were once again plotting with Ghaṭfān against the Muslims.
  • Shortly after returning to Madīnah, Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   marched against Khaybar. Only the participants of Ḥudaybiyah were allowed to join.
  • Forts fell except for that of Marhab. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  , “Tomorrow I shall give the flag to a man who loves Allāh and His Rasūl and he will conquer the fort. ”
  • ʿAlī’s رضي الله عنه eyes was afflicted. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    applied his saliva to his eyes and it was cured. He gave him the flag and he was victorious over Marhab.
  • A Slave embraced Islām and was martyred in the battle. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   said, “I saw two Ḥūr standing by his side, although he never made a Sajdah to Allā”
  • Khaybar was conquered and the Jews allowed to remain and farm on condition that half their crops would go to the Muslims. ʿAbdullāh bin Rawāḥāh رضي الله عنه used to divide the crops and let the Jews choose which half they wanted.
  • 3000 Muslims marched to Muʾta when the Roman governor killed the ambassador of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  , Ḥārith binʿUmayr al-ʾAzdī رضي الله عنه .
  • The first commander, Zayd bin Ḥārithah رضي الله عنه was killed, followed by Jaʾfar bin Abī Ṭālib رضي الله عنه . He was 33 and had just returned from a decade in Abyssinia. Then ʿAbdullāh bin Rawāḥāh رضي الله عنه .
  • Khālid bin Wālid assumed command and returned the troops home.
  • The Muslims derided them as runaways, but Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   said they were those who retreat to return to battle.

24.                        Conquest of Makkah (Friday 21 Ramaḍān 8 Hijrī)

  • As allowed by the Treaty of Ḥudaybiyah, Banū Bakr aligned itself with the Quraysh whilst Khuẓāʿah allied with the Muslims, feeling closer to the descendant of ʿAbd Manāf whose mother was from Khazāʿah.
  • Bakr attacked Khuzāʿah with Quraysh assistance, who even encouraged them to massacre Khuzāʿah when they sort refuge in the borders of the Ḥaram.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   sent ultimatum to Quraysh – pay blood money; or break alliance with the offending section of Bakr; or face the consequences. The Quraysh decided on war.
  • Ḥātib bin Abī Baltaʾah رضي الله عنه wrote to inform the Quraysh of the plan of attack. His messenger was caught and he was forgiven. He is one of the 313 of Badr.
  • 10,000 Ṣaḥābah set out for Makkah. Even the Bible mentions this event.
  • Abū Sufyān رضي الله عنه met Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    who was encamped outside Makkah. He embraced Islām and received guarantee of safety.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   entered Makkah on his camel. He carried the recently deceased Zaynab’s son with him. His best daughter who suffered much on his behalf. He was reciting Sūrah Fatḥ.
  • Saʿd bin ʿUbādah shouted, “Today is a day of massacre. The Kaʿbah offers no sanctuary…” Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  , “Today is a day of mercy, the Kaʿbah will be covered…” origin of Kaʿbah covering
  • After Ṭawāf, Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   personally began smashing the idols with his bow.
  • Standing on the steps, “There is no god but Allāh alone Who has no partner! He was true to His promise and helped His slave. It is He alone who defeated the allies… O gathering of Quraysh, what do you say I shall do to you?” “Good! For you are noble brother, son of a noble brother.” “Then I say to you what Yūsuf said to his brothers, ‘There is no blame upon you today.’ Go, you are free.”
  • Makkah embraced Islām, including Hind bint ʿUtbah.

 

25.                        Ḥunayn (10 Shawwāl 8 Hijrī)

  • After the submission of the Quraysh the Hawāzin led the Polytheists against Islām and were joined in war by Thaqīf (Tāʾif), Saʾd bin Bakr (tribe amongst whom Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   had spent his childhood), etc.
  • They brought everything – cattle, women and children – to stake everything in the ultimate battle, to fight to the last.
  • Muslims were 10,000 from Madīnah. 2,000 from Makkah accompanying them were not yet all Muslim. Muslims felt confident due to their numbers.
  • Upon reaching Ḥunayn the Hawāzin attacked with rain of arrows and then charged. The Muslims seemed defeated and rumour spread that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   was martyred.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   held firm on his white mule, surrounded by few Muhājirūn and Anṣā ʿAbbās رضي الله عنه  held the mule’s bridle and called out to the Muslims. They rallied and defeated the enemy. The lesson was reliance on Allāh, not numbers or material advantage.
  • A woman of Saʾd bin Bakr makes a commotion claiming to be the sister of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ  . She is brought before and when he asks for proof she says, “I still have the marks of the bite that you bit me on my back,” i.e. when they were both children.
  • The New Muslims were treated generously from the spoils and youngsters amongst the Anṣār complained. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   scolded them. “Did I not find you astray and through me Allāḥ guided you. You were poor and through me Allāh made you rich. You were divided and through me Allāh united you. ” But amazingly praised them at the time when one does not think to praise subordinates, “But you could have said… you were discredited and we believed you, abandoned and we helped you, expelled and we sheltered you, poor and we gave you resources.”

 

26.                        Tabūk (Rajab 9 Hijrī)

  • Major distance, intense heat to attack to attack the Romans. The hypocrites used various excuses to fall back. It was so difficult physically and psychologically that Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   openly announced the destination unlike other battles.
  • ʿUthmān رضي الله عنه donated 1000 dīnār, ʿUmar رضي الله عنه  over half his wealth, Abū Bakr رضي الله عنه   gave everything. ʿAlī رضي الله عنه  left behind as deputy.
  • Passed the old lands of Thamūd in haste and forbade the use of its water. Today we make tourist sites of lands of punishment and use Dead Sea products.
  • Various towns surrendered and the Romans retreated, so Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   headed back to Madīnah. Pagans of Arabia were now finally convinced that Islām’s victory was permanent.
  • On the way back Zayd bin ʾArqam رضي الله عنه overheard Ibn Salūl say, “When we return to Madīnah, the noble ones will evict the despicable one from her.” Zayd was a boy so some of the Anṣār were hesitant about taking his word over a chief’s, but Allāh sent revelation, confirming his testimony.

 

27.                        Arabia Submits

  • Quraysh, Hawāzin and Rome had all been humbled and most were now convinced.
  • The tribes now started flocking into Allāh’s Dīn. And 9 Hijrī is known as the year of Delegations. Some came before Tabūk, most needed convincing with Tabūk.
  • Banū Tamīm first challenged the Muslims to a poetry contest and submitted when defeated in the contest. Lesson – arm yourself with the means of the time.
  • ʿAbdul Qays, were the first of the east tribes to accept Islām in 5 Hijrī. Asajj was told he has two qualities Allāh loves, “Forbearance and deliberation before acting.” Consider how technology has destroyed this in us, we must press the reply and broadcast button immediately. They now sent a second delegation. They were forbidden glazed jars, used for wine. Lesson – what reminds and tempts to Ḥarām is to be avoided.
  • Saʾd bin Bakr sent Damām bin Thaʿlabah رضي الله عنه . He spoke very roughly in the Bedouin manner to Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   . He embraced Islām, returned and converted the entire tribe in one day. Lesson – Allāh chooses who He wills. People of different types can all serve Islām.
  • “The people of Yemen have come to you. They have sensitive minds and the softest of hearts. Imān is Yemeni. Wisdom is Yemeni.” Gentle manners is inextricable linked to Imān.
  • Christians of Najrān sent a delegation. They accepted Islāmic rule but not Islām. Tolerance for other religions is part of Sharīʿah.
  • Kindah and Ḥanīfah who had rejected Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   all those years back, now submitted. Although Banū Ḥanīfah turned away under a false prophet. Musaylamah the Liar.
  • Wāʾil bin Ḥujr رضي الله عنه , prince of Yemen. Embraced Islām and in his newness treated the secretary of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   , the 18 year old Muʿāwiyah رضي الله عنه   Made him walk bare feet all the way to Yemen. Yet Muʿāwiyah رضي الله عنه  assisted him when he came to power.

 

28.                        Signs of Impending Departure & Farewell

  • Sūrah Naṣr. Everyone rejoiced at its revelation. Abū Bakr رضي الله عنه however wept uncontrollably in sorrow. He alone understood that this was in fact the funeral announcement of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   .
  • “O Muʿāẓ, it may be that you will not meet me after this year of mine. Perhaps you will pass by this Masjid of mine and my grave.”
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   did not perform Ḥajj in 8 or 9 Hijrī despite being the ruler of Makkah. He sent Abū Bakr as his deputy as the Imām of Ḥajj. Annual Ḥajj is not Sunnah. He performed one recorded Ḥajj. Certainly only one in last 23 years of his life.
  • Every Ramaḍān Jibrīl used to revise what Qurʾān had been revealed thus far. In the Ramaḍan of 10 Hijrī he made Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   recite twice instead of the usual once. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    understood that his time was near. He would not witness another earthly Ramaḍān or Ḥajj season.
  • Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   anounced his intention for Ḥajj and set on Saturday 25th Ẓul Qaʿdah 10 Hijrī.
  • Eventually more than 100,000 joined.
  • Reached Makkah 4th Ẓil Ḥijjah. Immediately kissed Ḥajar and performed Ṭawā
  • Two Farewell Sermons. Sanctity of property. Blood vengeance of pre-Islām abolished. Usury abolished. “Fear Allāh in regards women…you are responsible for providing for them..” Hold on to the Qurʿān to avoid going astray. “Time has completed the cycle to reach the same point when Allāh created the heavens and earth.”
  • Yet the opening and closing statements were indications of bidding farewell. “O people hear my words, for I do not know if I shall meet you again after this year and in this place again.”
  • “Have I delivered the message? Have I delivered the message?”
  • Whilst pelting Jamarāt, Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   stopped and said, “Learn your rites. For I do not know whether I am likely to perform the Ḥajj after this occasion.”

 

 

29.                        To the Companion Most High

  • After returning from Ḥajj, Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   went to Uhud. He prayed for the martyrs in the manner of one bidding farewell.
  • Late one night in Ṣafar 11 Hijrī Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   went to pray for the deceased in Baqīʿ. The next morning his ailment began.
  • ʿĀʾishah, “O my head!” “No, O ʿĀʾishah, O my head.”
  • At house of Maymūnah, asked wives permission to be nursed at one house, ʿĀʾishah’s.
  • Faḍl bin ʿAbbās رضي الله عنه and ʿAlī رضي الله عنه  had to support him. He walked feet dragging, cloth tied to the head due to the pain.
  • Summoned ʾUsāmah رضي الله عنه commanding him to march to Syria. Army left after his passing.
  • Only money left was 9 Dirham. “How shall I face Allāh with these in my possession?” and gave them away. (ZAR 213.84)
  • Kept falling unconscious, so appointed Abū Bakr رضي الله عنه as Imām, except for few prayers when he felt better.
  • Last prayer he led was Maghrib, recited wal-Mursalā
  • All doors attached to the Majid shut except for that of Abū Bakr رضي الله عنه .
  • Last sermon, “I advise you in regards the Anṣār. They are my friends and as if part of my own liver. They have fulfilled their obligations and nothing remains now for them except reward. Accept their good and overlook their wrong.”
  • Last night Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   spent on earth there was no oil to light his lamp. ʿĀʾishah had to borrow oil from others.
  • Last public appearance. Monday during Fajr Ṣalāh, “Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    lifted the curtain and kept his eyes fixed on us …. He smiled and then laughed…. And that was the day on which he died.”
  • Last command later that day, “[Guard your] Ṣalāh. [Care for] those whom your right hands possess. Expel the Jews and Christians from the Arabian Peninsula.”
  • Saw Miswāk in ʾAbdurraḥmān bin Abī Bakr’s رضي الله عنه ʿĀʾishah softened it and gave it to him. Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    cleaned his teeth and dropped it out of weakness.
  • With his head in our Mother’s lap, saying his last words, “Allāhumma ar-Rafīq al-ʾAʿlā” Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   left to the Companion Most High.

 

30.                        Description in Tirmiẓi, if Allāh wills 30 nights

عن  أنس قال خدمت النبي صلى الله عليه وسلم عشر سنين فما قال لي أف قط وما قال لشيء صنعته لم صنعته ولا لشيء تركته لم تركته وكان رسول الله صلى الله عليه وسلم من أحسن الناس خلقا ولا مسست خزا قط ولا حريرا ولا شيئا كان ألين من كف رسول الله صلى الله عليه وسلم ولا شممت مسكا قط ولا عطرا كان أطيب من عرق رسول الله صلى الله عليه وسلم

  • Anas رضي الله عنه narrated, “I served the Prophet صَلَّى الله عَلَيْهِ وَسَلَّمَ    for ten years. He never uttered the slightest sound of displeasure and never said for anything, ‘Why did you do that, why did you not do that?’ Nor for something that I left, ‘Why did you leave that?’ Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ    was amongst the most beautiful of people in his appearance. I have never touched brocade or even silk or anything for that matter which is softer than the palm of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   . I have never smelt musk or any other perfume more fragrant than the perspiration of Allāh’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ   .
  • : كَانَ عَلِيٌّ إِذَا وَصَفَ رَسُولَ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ  ، قَالَ : ” لَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ   بِالطَّوِيلِ الْمُمَّغِطِ ، وَلا بِالْقَصِيرِ الْمُتَرَدِّدِ ، وَكَانَ رَبْعَةً مِنَ الْقَوْمِ ، لَمْ يَكُنْ بِالْجَعْدِ الْقَطَطِ ، وَلا بِالسَّبْطِ ، كَانَ جَعْدًا رَجِلا ، وَلَمْ يَكُنْ بِالْمُطَهَّمِ , وَلا بِالْمُكَلْثَمِ ، وَكَانَ فِي وَجْهِهِ تَدْوِيرٌ , أَبْيَضُ مُشَرَبٌ ، أَدْعَجُ الْعَيْنَيْنِ ، أَهْدَبُ الأَشْفَارِ ، جَلِيلُ الْمُشَاشِ وَالْكَتَدِ ، أَجْرَدُ , ذُو مَسْرُبَةٍ ، شَثْنُ الْكَفَّيْنِ وَالْقَدَمَيْنِ ، إِذَا مَشَى تَقَلَّعَ كَأَنَّمَا يَنْحَطُّ فِي صَبَبٍ ، وَإِذَا الْتَفَتَ الْتَفَتَ مَعًا ، بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ ، وَهُوَ خَاتَمُ النَّبِيِّينَ ، أَجْوَدُ النَّاسِ صَدْرًا ، وَأَصْدَقُ النَّاسِ لَهْجَةً ، وَأَلْيَنُهُمْ عَرِيكَةً ، وَأَكْرَمُهُمْ عِشْرَةً ، مَنْ رَآهُ بَدِيهَةً هَابَهُ ، وَمَنْ خَالَطَهُ مَعْرِفَةً أَحَبَّهُ ، يَقُولُ نَاعِتُهُ : لَمْ أَرَ قَبْلَهُ , وَلا بَعْدَهُ مِثْلَهُ صَلَّى الله عَلَيْهِ وَسَلَّمَ
  • Whenever Ali radiallahu anhu described the nobel features of Rasulullah (Sallallahu alaihe wasallam), he used to say: “Rasulullah (Sallallahu alaihe wasallam) was neither very tall nor short, but of a medium stature among people.  His hair was neither very curly nor very straight, but had a slight wave in it.  He did not have a big body nor a round face, but his face was slightly round (meaning he did not have a fully round face nor a fully elongated face, bur in between the two).  The complexion of Rasulullah (Sallallahu alaihe wasallam) was white with redness in it.  The eyes of Rasulullah (Sallallahu alaihe wasallam) were extremely black.  His eyelashes were long.  The joints of the body (e.g. elbows and knees etc.) were large, likewise the portion between the two shoulders was broad and fully fleshed.  There was no hair (more than normal) on his body. He had a thin line of hair running from the chest to the navel.  The hands and feet of Rasulullah (Sallallahu alaihe wasallam) were fully fleshed.  When he walked, he lifted his legs with vigour, as if he were descending to a low-lying place.  When he addressed a person he turned his whole body towards that person. The seal of Prophethood was situated between his shoulders.  He was a last of all prophets.  He was the most generous and the most truthful.  He was the most kind-hearted and came from a most noble family.   Any person who saw him suddenly would become struck with awe. Anyone who came in close contact with him, and knew his excellent character would love him.  Anyone who described him can only say: “I have not never seen anyone before or after like him صَلَّى الله عَلَيْهِ وَسَلَّمَ  . ” [Shamāʿil lit-Tirmiẓi. Translation adapted from Mawlānā Yūsuf Karān]

 

و صلى الله على راكب البراق كامل الأخلاق

Interview on Jewish Radio – Gharqad Hadith

عن أبى هريرة أن رسول الله -صلى الله عليه وسلم- قال « لا تقوم الساعة حتى يقاتل المسلمون اليهود فيقتلهم المسلمون ، حتى يختبئ اليهودى من وراء الحجر والشجر ، فيقول الحجر أو الشجر : يا مسلم يا عبد الله هذا يهودى خلفى فتعال فاقتله ، إلا الغرقد فإنه من شجر اليهود

Abū Hurayrah رضى الله عنه narrated that Allah’s Messenger صلى الله عليه و سلم  said:

The Hour shall not arise until the Muslims fight the Jews. The Muslims will slay them to extent that the Jew will hide behind stones and trees. The stone or the tree will call out, “O Muslim! O slave of Allāh! This is a Jew hiding behind me. Come and kill him!”

The exception will be the Gharqad [Boxthorn/ Goji], for it is a tree of the Jews. [Muslim]

 

Interview held on Monday morning 3 April 2017. Uphill task of explaining the context honestly  (hopefully unoffensively) without compromising our own beliefs

سليمان الكندي
Twitter: @sulayman_Kindi

Proposal at the Kaʿbah, Are there Fiancés in Islām?

عمران بن حصين قال قال النبي صلى الله عليه وسلم الحياء لا يأتي إلا بخير

“Modesty brings nothing but good” [al-Bukhari]

Thanks to Allāh, my health has improved and basics like ablution and prayer are no longer such physically taxing mountains to overcome several times daily. I however delayed writing on a few topics I had in mind, since I had applied to write for a UK based blog. More important than the financial remuneration offered, I thought that being part of a systematic structure would be beneficial to me. However, it seems that swimming in a stream of rejection is my medicine for cleaning the heart of arrogance.

Today I read a tweet by a brother, “What are your thoughts about a Turkish man proposing to his fiance in front of the Ka’bah. Is respect being lost?”

I hit the reply button, “Why have you called her fiancé even before the proposal?”

He thereupon tweeted, “I haven’t. This is what a newspaper where I got the story from described her as”

My reply was, “The newspaper should check that fiancé is male and fiancée is female” “more importantly, terms create reality. Islamically they had no relation. We need not copy west in Islamic media.”

Petty Issues are symptoms of Broader Issues

If a certain dear friend of mine should read the above, he would berate me, “Are there no bigger matters for you to concern yourself with? Why do you nit-pick like this?” (His name I shall not mention, but shall indicate him by his vowel deprived birth place of Hrvatska – hint, hint).

To me there are enough people addressing “the important issues”. Besides which, there are not many who explain the link between the “petty issues” and the “bigger issues” at play.

Terms create Reality

I have written several times on this point. The words we use help create perceptions and ultimately new realities. See for example, my article on calling Palestine, “Israel”. Yet with the copy-and-paste attitude of Muslim media, one sadly notes Muslims calling al-Ḥaram ash-Sharīf in Baytul Muqaddas, “The Temple Mount”, for example. They never pause to consider the broader issues and the role they are playing in removing our claim to our sacred place.

So what is the big deal of saying “fiancé” whether before or after the proposal? In itself, as a simple description of a man and woman intending to marry each other, it is merely a word of identification. That is not a problem, for that is what the dictionary says. However, my gripe is with the unislāmic social conventions attached to the term, and which have become institutionalised amongst us as well.

Imitating Non-believers

Firstly, the issue of Tashabbuh bil Kuffār (imitating the non-believers), an issue which Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  and the jurists discussed at length, seems to have entirely disappeared as a matter of concern from present day Muslims – scholars and the masses. Where does the concept having a fiancé as an institutionalised norm originate from? Is the custom of prolonged “engagements” even compatible with the Sunnah? Would we even need to describe someone as a fiancé or fiancée if we adhere to the Sunnah instead of alien social norms?

Fiancé is not an empty term. It is a word used by the non-Muslims to indicate an entire social condition which is anathema to Islām. An Islamic wedding is simple both in implementation and expenditure. Beyond the social customs and financial extravagance of the engagement (which Muslims are so eager to ape) being a fiancé in practice becomes a licence to take liberties of marriage, which Islām does not condone before the actual marriage transaction. How many of the customs, parties and extravagances which occur between the proposal and the wedding have any Islāmic sanction, and how many anger Allāh, thus depriving the couple of blessings?

On one level, Muslims imitate the non-Muslims in discarding the laws of Ḥijāb and seize the term fiancé as a justification. They would date and say, “She is my fiancée!” A woman is either a stranger who should be respected with all the applicable laws and barriers of ḤIjāb, or she is your legally married wife and partner. Where in Islām is there scope for this intermediate stage of fornication on whatever level? By using the terms of unislamic immodesty, we help create an atmosphere where it becomes socially acceptable.

On an even more extreme level, accepting fiancé as an institution is already leading to the western way of the engaged couple living together before the marriage. She is my fiancée, we are living together to save expenses and to get to know each other.

I try to keep abreast of global developments. Yet I must confess to be completely taken aback to read on that when Prince William of the UK married his “fiancée” they had already been living together. Not that I do not know that it happens, but somehow I expected more from the future head of the Anglican Church. Yet it was not the immodesty which shocked me, it was the blasé manner in which the British media mentioned it, it was so normal. This is what I fear for us, not that we sin, but that our hearts accept this as normal.

Going to the Kaʿbah and proposing, which would entail so many violations of Ḥijāb (e.g. travel), is simply an extension of the license Muslims have illegally allowed couples who are “engaged” or have indicated that their dating will lead to marriage. By allowing respect to unmarried couples because “she is his fiancée,” we all share responsibility in this disrespect shown at the Kaʿbah.

Polytheism in Legislation

Another concept which many Muslims are no longer bothered about is ash-Shirk fit-Tashrīʿ (ascribing partners unto Allāh in the right of legislation). A man and woman who fornicate but acknowledge that it is a sin, remain Allāh’s sinful slaves and the doors of repentance are open unto them, however much the self-righteous judge them. On the other hand, someone who defends the right of couples “to express their love” before marriage (fornicate), even if he does not do the deed himself, has challenged Allāh’s right to sole-legislation, and is in a much worse spiritual plight than the actual fornicator.

There is a growing disease of Muslims having divorced, but remaining together, because “what will people say?” I unfortunately know such couples. Justifying such adulterous cohabitation is worse than the act of the adultery. However, the process of desensitising the couple’s aversion to adultery begins when their families are happy to let them defy Ḥijāb, “because we are fiancé and fiancée.”

Ḥijāb of Words

Ḥijāb is not just how we dress or even interact with each other, but the lives of the Companions of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  teach us modesty of the mind and words. A most beautiful example is that of the wife of ʿAbdullāh bin ʿAmr bin al-ʿĀṣ, may Allāh be pleased with them.

ʿAbdullāh رضي الله عنه  was devoted to his worship and was not inclined to marriage. His father, ʿAmr رضي الله عنه, eventually got him married. ʿAmr رضي الله عنه  visited his new daughter-in-law, may Allāh be pleased with her, to enquire how she was being treated. She replied, “He is a pious man. He spends the day fasting and the night praying.”

ʿAmr exploded in rage and complained to Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  against his son.

Er…. Did I miss something? Yes, the lady was being so modest yet eloquent, most of us who do not give account on what words should and should not be used, would miss the point. She had in fact most respectfully and modesty, yet honestly, indicated to her father-in-law, that she was a woman with human needs. With her husband who fasted the entire day and prayed the entire night, there was no opportunity for satisfying her natural desire.

Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  advised the young man to exercise a balance and to fulfil the rights of all.

Those who were present when the Word of Allāh was revealed, understood that the words we use have an effect. If we are to institutionalise immodest terms amongst ourselves, especially when it implies so much more, we allow for immodesty to become the norm.

سليمان الكندي
Twitter: @sulayman_Kindi

Crusader ʿAkkā vs Zionist Ghazzah

المؤمنون كرجل واحد إن اشتكى رأسه تداعى له سائر الجسد بالحمى والسهر

ʾan-Nuʿmābin Bashīr (may Allāh be pleased with him) narrates that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “The believers are like a single body. When his head complains, the entire body mutually calls out to him with fever and lack of sleep.”  [Muslim]

There are many striking parallels between the Crusades, almost a millennium ago, and the current situation in Palestine. To mention but a few:

  • The geography
  • The suppression of ʾIslām
  • The role of scholars in reviving ʾIslām’s fortunes e.g. ʿAlī bin Ṭāhir as-Sulamī (may Allāh’s mercy be upon him)
  • Treason of the Rawāfiḍ
  • Treason of supposedly Sunnī rulers who aligned with the Crusaders against ʾIslām (Damascus princes then, Egypt and the Saʿūd royals today)

A comparison I wish to highlight today, is the contemporary Zionist siege of Ghazzah, vs. the Crusader siege of ʿAkkā (Acre).

ʿAkkā

Ever since its conquest by the Noble Companion of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  , Suraḥbīl bin Ḥasanah (may Allāh be pleased with him), ʿAkkā had played a distinguished role in the history of ʾIslām, not least because of its position as a strategic port in the north of Palestine.

Following his decisive victory at Ḥiṭṭīn (4th July 1187), the Crusaders surrendered ʿAkkā to Ṣalāḥuddīn. However, on 28th August 1189, King Guy surprise attacked ʿAkkā and laid siege to it. On the sea, the siege was supported by Sicily (Italians), Danes and Frisians (Dutch). On land, troops from France, Flanders (Belgium), Germany, Italy and Armenia added to the Crusader host.

Attempted Relief

Ṣalāḥuddīn arrived with the Muslim army on 4th October and unsuccessfully attempted to break the siege. The Muslims were repulsed by the combined armies of Europe and the Ṣulṭān had to settle for pressuring the Crusaders by laying siege to them in turn. His fleet did however manage to break through and supply the besieged Muslims with food on the 30th October.

Crusaders are further reinforced

Ṣalāḥuddīn desperately tried to save the Muslims for 8 months, but was unsuccessful. Worse was to come from July 1190, when the armies of England, France, Germany and Austria even further strengthened the Crusaders. The following year even more troops arrived with the kings of France (Philip) and England (Richard). On the 12th July 1191 ʿAkkā surrendered and the flags of England, France and Austria flew over the city.

Massacre

On the 11th August 1191 Ṣālāḥuddīn sent the first of three payments to ransom the Muslim prisoners held by the Crusaders. This was not fast enough for Richard. 9 days later he ordered 3000 Muslims to be sent to a hill called Ayyadieh. This was deliberately in full view of the Muslim camp, and in particular, Ṣalāḥuddīn’s headquarters. The Crusaders then proceeded to cold-bloodedly massacre the defenceless Muslims. Of course, Muslims are always terrorists, the ruthless barbarians who kill us are always the good guys.

The horrified Muslim warriors could see this bloodbath with their own eyes, this was no CNN broadcast. What emotion swept them, I cannot pretend to describe. They had fought close to two years to rescue their brethren. They had spent that time away from family and seen comrades fall to the enemy. The enemy had given its word and now causally killed 3,000 Muslim men, women and children. The broken Muslims attempted a final rescue but never made it up the hill. Allāh knows best how many joined the 3,000 martyrs in Paradise.

Tears vs Tweets

History records that ever since his repentance from his youthful lifestyle, Ṣalāhuddīn prayed every compulsory prayer 5 times daily with congregation, never alone. In addition, he never missed a single Tahajjud (optional night prayer). This was his constant lifestyle on the battlefield and on the rare occasion when he went home. History also records that his tender nature could not bear to see his Christian enemy suffer, let alone his fellow Muslims. Beyond the sweet pious Ṣultān, I would not venture to know how many Muslims spent the night after the massacre shedding tears. However many they may have been, they were certainly less than the tweets and retweets we emotionlessly broadcast in a few minutes. Yet, however few they may have been, I would dare venture that each tear was well received in the Divine Court, along with each drop of blood shed at Ayyadieh.

So how do contemporary Muslims react?

Ghazzah, the southern Palestinian port, receives a different reaction from contemporary Muslims as opposed to the reaction of our forebears to ʿAkkā, the northern Palestinian port. For one, no Muslim army has as yet been despatched to rescue Ghazzah, despite her siege being way longer than that of ʿAkkā. Of course, the sophisticated Muslim will be able to educate me on the realities of modern politics and enlighten me why that would be a naïve endeavour. Yes, I am not sophisticated, but what is quite simple for me to understand is that ʿAkkā was besieged by those who openly disbelieved in Allāh and His Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  , while Ghazzah is besieged by those who claim to be Muslim!

It is utterly hypocritical of the Muslim ʾUmmah at large, and activists in particular, to condemn and campaign against the Jewish blockade to the north, and quietly ignore their allies, the Egyptians, who besiege Ghazzah from the south.

Very easy to condemn the Zionist enemy, but no Muslim state, organisation or institute mention Sisi’s blockade, which is financed by the other Satanic regime of the region, the House of Saʿūd. How disgusted would the scholars who accompanied Ṣalāḥuddīn on his campaigns be, if they had known that the scholars of today either actively whip up support for these two murderous regimes, or maintain a “pious” silence for fear of losing financial backing or not being allowed an annual visa to Arabia. Their finances and annual pilgrimages take priority over speaking the truth and liberating the holy cities from regimes hostile to Islām. Perhaps I am wrong and there is great virtue and priority in multiple pilgrimages, when so many Muslims are starving, being killed and are besieged. Our contemporary scholars will be able to boast of their elevated position on the Day of Resurrection, and look down on Ṣalāhuddīn. Ṣalāḥuddīn, never knew a time to rest to even perform the compulsory pilgrimage, let alone annual voluntary pilgrimages. These scholars should also strongly rebuke the scholars who fought alongside Ṣalāḥuddīn, such as Qāḍī Bahāʾuddīn, or those who advised him, such as the Muḥaddith, ʾIbn ʿAsākir, for allowing him to fight for the sake of Islām and Muslim lives, instead of going on annual pilgrimages. Silly fellows!

Instead of rescuing Ghazzah, Egypt and her Saʿūdī paymasters actively besiege Ghazzah, to the extent of destroying Palestinian crops. To the eternal shame of Islām! There may have been other stinking traitors in the history of Islām, but I know not of anything as shameless as the Egypt-Saʿūd surrender. So enthusiastic as they are they to besiege Ghazzah, that Egypt joyfully evicts thousands of her own citizens along the Ghazzah border and allocates 79 square km of the lands of Islām to further tighten the noose around the Muslims of Ghazzah! For shame! And shame on the Muslims who remain quiet on this! Ghazzah vs ʿAkkā? There is no comparison.

You smugly declare that you do not buy dates from occupied Palestine, but do not care that your own Muslim governments stop food from Ghazzah.

You righteously tweet that unlike some Muslims, you do not buy a Jewish owned iced coffee powder, but do not care that your own Muslim governments stop medicine from Ghazzah.

Food? Medicine? A welfare worker told me that so many people are maimed in Ghazzah, they begged him to try and bring them adult diapers as they no longer have control over their bodies. Of course, your time-shares in Makkah and your shopping sprees there for the latest “Islamic” fashion and perfumes should always have priority.

Your forebears  at ʿAkkā should not spit on you. You are not worthy of their of their spit.

سليمان الكندي
Twitter: @sulayman_Kindi

Junaid Jamshed & Muslim Social Media

 

حَدِيثٌ : ” كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ ” ، مسلم في مقدمة صحيحه من حديث شعبة عن خُبيب بن عبد الرحمن عن حفص بن عاصم عن أبي هريرة به مرفوعا

Abū Hurayrah (May Allāh be pleased with him) narrated that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “It is enough of a lie against a man that he should narrate whatever he hears. ” [Muslim]

 

This article is not about the life, personality, status and achievements of Junaid Jamshed. Those matters can easily be found elsewhere, and those who read my blog would recognise that I prefer dealing with topics which are less mentioned or not at mentioned at all, e.g. the Satanic entity that rules Makkah and al-Madīnah.

Jamshed’s accomplishments are well known and his reward lies with Allāh. What I wish to address are certain observations of Muslim behaviour which came to the fore when he died.

We first verify and we do not narrate everything

 

I had only read the headline that a PIA aircraft had crashed, when a brother announced that he had received a Whatsapp message from his wife, announcing the death of Junaid Jamshed. I respectfully asked him to withhold spreading such news until it had been verified, on the possibility that the news may not be correct. He agreed, but within a few minutes, again repeatedly announced is news to others. “Fortunately” for him the misfortune proved to be tragically true. I say “fortunately” in that at least he was saved from the sin of spreading false news.

This habit is unfortunately a very common one amongst people who are otherwise religious. The habit of immediately jumping and spreading every item of news is a characteristic of hypocrites, but  has infected the believers as well.

وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيل

And if any news, whether of safety or fear, come unto [the hypocrites], they broadcast it, whereas if they had referred it to the Messenger and such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah and His mercy you would have followed Satan, except a few (of you).[an-Nisā: 83]

A believer refers delicate news to the relevant authority. Consider:

  • What if the news had been false, as is with so many broadcasts on social media?
  • The emotional trauma upon the close ones of Junaid Jamshed hearing the news from strangers on social media, whereas Islām prescribes delicacy in the way news of death must be conveyed to the family of the deceased. Refer to Amongst the Etiquettes of Islām by Shaykh Abdul Fattāḥ Abū Ghuddah. We have become uncouth and unthinking people in our slavery to push buttons without reflection of the consequences.
  • The lust to speak without thinking is a spiritual disease which harms oneself and society. Even if the news is true, what is the harm in obeying the below command of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and letting someone receive the news a bit later?

عن أبي هريرة رضي الله عنه ، عن رسول الله صلى الله عليه وسلم قال : من كان يؤمن بالله واليوم الآخر ، فليقل خيرا أو ليصمت ، ومن كان يؤمن بالله واليوم الآخر ، فليكرم جاره ، ومن كان يؤمن بالله واليوم الآخر ، فليكرم ضيفه رواه البخاري ومسلم

 

Abū Hurayrah (May Allāh be pleased with him narrated that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “He who believes in Allāh and the Last Day should speak good or remain silent…” [Al-Bukhārī & Muslim]

 

  • A believer guards his tongue or his smartphone and computer button as the case may be in this age. Even true news should not be broadcast simply for the sake of broadcasting. Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “It is enough of a lie against a man that he should narrate whatever he hears. ”

A scholar who occupies a responsible position in a well-known Islāmic institute was a student during the time that it was announced that Usāmah bin Lādin had been slain. I did use Twitter at the time, despite him trying to convince me. He then argued that amongst the virtues of Twitter is that a Pakistani witness had been tweeting what he had been seeing even before institutionalised media had broadcast the news. So to him, accepting the news of some unknown man who did not even understand what he was seeing and spreading it without verification, is a virtue. Truly the world has gone insane when the learned regard contravention of Ḥadīth principles as virtue.

Love of Name and Fame

 

Why do we engage in hasty reporting when such behaviour is clearly contrary to the commands of Allāh and His Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  ? Each person’s outlook is different and there may be several motivating factors, but I contend that Riyā and Ḥubbul Jāh (ostentation and love of fame and status) are major motivating factors. Decades ago it was said that everyone will have “15 minutes of fame” as a consequence of the forms of the then new media and technology. So much has social media proliferated, that people now crave their mere 15 seconds of fame. There is just so much information overload and so many platforms, who gets an entire 15 minutes? People are unwilling to pause or even remain silent on a news item which they think that their circle may be unaware of. The anxious desire to spread news and be famous for being the one who did it first, is a sad hankering after the world, and for many, may well be within the ambit of the warning of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :

يقول النبي صلى الله عليه وسلم: ( ما ذئبان جائعان أرسلا في غنم, بأفسد لها من حرص المرء على المال والشرف لدينه )رواه أحمد

“Two hungry wolves set loose amongst goats are not as detrimental to the flock as what a man’s greed for wealth and status [fame] is to his religion.” [Aḥmad]

Another indication of the love of fleeting fame is the amount of people, who during a sad time immediately following the tragedy, took to social media to post photographs (remember that word?) of themselves posing with Junaid Jamshed. That this included scholars amongst their ranks, is a tragedy in itself. I doubt if these people can give a conscious reply as to their motivation, for those who use social media irresponsibly do not think, they just press the button. Subconsciously however, what motivation can there be other than the craving to glean off the fame of Junaid Jamshed. Juristic arguments against unneeded depiction of the human form are simply out-dated cobwebbed thinking to the one who in effect says, “Hey! See who I was buddies with, I too am famous.”

What possible valid reason can there be if ostensibly you are expressing grief? You are so grief stricken that you have time to search, link and post your pic? Are you proving your love? That must be a real flimsy love if you now need pictorial evidence. To who is the message? Junaid? Is he reading your tweets? To his family? Is our social fabric so ruined that mourning families spend their time playing with social media instead of praying for the deceased? If you are indeed so close, surely a more personal avenue exists to communicate with the family. No, the message is to the world, that you too are famous.

Personality Cults

 

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ

Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no harm to Allah. Soon Allāh will reward the grateful ones. [Āl Imrān: 144]

 

Upon the demise Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  , even such a great personality like Umar (may Allāh be pleased with him) was too overwhelmed with grief to think clearly. It took one greater than him, Abū Bakr (may Allāh be pleased with him) to put matters in perspective, by reciting the above Verse.

The good deeds of Junaid Jamshed is a matter of public record and we hope that he receives an excellent reward from the Most Generous.  However, the rude silence of Muslim social media, and also formal media, in regards the more than forty other Muslims who had perished in the same incident, is indicative of yet another psychosis  many Muslims suffer from – the personality cult. Why is only the famous Muslim deserving of your prayers and comment? I’d rather not say anything further about such people, except that the example is given to us, that we have to learn to contextualise the status of a personality, whilst bearing in mind the facts and what is expected of us. I too have become embroiled in the personality obsession of Muslims.  In this week I came across a reposting of an article of mine on another website’s forum. The forum discussion then ensued as to whether I have any standing since my opinion is different from other scholars (none of whom they actually named or referenced). Disagreement is part of Islām. What however disgusted me, was they did not once debate the points I had made. To them, facts of religion are of less significance than personal views and personalities. These are features of a cult, not Islām!

In summary, the social media activity following the PIA crash, brought to light some of the many dimensions of a tool which often irresponsibly used. A Muslim guards his every word or remains silent.

 

 

 

Guarding the tongue in regards Allāh

عن أبي هريرة رضي الله عنه ، عن رسول الله صلى الله عليه وسلم قال : من كان يؤمن بالله واليوم الآخر ، فليقل خيرا أو ليصمت ، ومن كان يؤمن بالله واليوم الآخر ، فليكرم جاره ، ومن كان يؤمن بالله واليوم الآخر ، فليكرم ضيفه رواه البخاري ومسلم

Abū Hurayrah (May Allāh be pleased with him narrated that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “He who believes in Allāh and the Last Day should speak good or remain silent…” [Al-Bukhārī & Muslim]

I noticed during the course of my Ramaḍān Tafsīr that I was wont to quote the above Ḥadīth. In fact, I may have even quoted it daily. It is just so applicable in so many situations.

Lèse-majesté is the crime of offending the majesty of the ruler or the state. It is unfortunate that many sincere and well-meaning Muslims commit Lèse-majesté against Allāh, the King of kings, through the careless choice of words, when referring to Allāh, or to other matters of Islāmic belief. These people do not maintain silence, and instead of speaking good, in fact commit the reverse.

You might argue that surely sincerity should count and it does not matter if an unintended meaning comes about from the wrong choice of words? No! If the above Ḥadīth appears to be too general to make one think and choose the correct word before speaking, then please refer to my previous article on the importance which Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  placed on the selection of words and terminology.

Many of the words which slip from our tongues are offensive to the majesty of Allāh. If we should guard our tongues in regards the creation, how much more so in regards Allāh?

Allāh is not in need

يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاء إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ

O mankind! You are in need of Allāh, whereas Allāh is self-sufficient, Most Praiseworthy [al-Fāṭir: 15]

Allāh is aṣ-Ṣamad and al-Ghanī. He is free of any need and we are Fuqarā, in need of Allāh in every way during every moment of our existence. “Need” means that someone is deficient of something.   To intentionally ascribe need unto Allāh is clear unbelief. How possibly is your Lord Most High deficient and in need? To carelessly ascribe need unto Allāh is a sign of one not being careful with one’s tongue. This is a requirement of faith.

One commonly hears this word being used for Allāh in South Africa. “Allāh needs us to….”

My dear brother or sister, if you should ponder over the implications of your words, you would realise that your words are the opposite of the religious message you wished to convey. Allāh is not in need of our prayers, faith, repentance….our anything. Nor is Allāh your buddy that you may use any word you feel like. “Allāh wishes” or “Allāh commands” is more appropriate to Allah’s Majesty.

Allāh does not look, His knowledge is complete

وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

….Allāh knows and you do not know. [al-Baqarah: 232]

A statement often repeated in speeches which makes my blood boil is, “Allāh is looking for ways to forgive us.” The words of this statement implies two meanings of “look” which are far from the majesty of Allāh:

  • look at Examine (a matter) and consider what action to take
  • usually look for Attempt to find

Both meanings contradict Allāh’s attribute of perfect knowledge. Allāh does not have to consider what to do. He already knows in His perfect knowledge. Nor does Allāh have to attempt to find a way to forgive us. He does not attempt or try anything, He does! Furthermore attempting to find something means that Allāh’s knowledge is incomplete He still needs to search for the means of forgiveness! Worse, since the speaker will then be advocating a specific good deed, the implication is that the speaker knows the means of forgiveness whilst Allāh is “still looking”. Allāh save us from such ignorance.

It is not me who is being small minded, it is the utterer of such carelessness who should be more respectful to his Creator. Allāh has created various means for us to earn His forgiveness. He does not “look for ways to forgive us”.

Allāh does not have to “attempt”

بَدِيعُ السَّمَاوَاتِ وَالأَرْضِ وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

The Originator of the heavens and the earth! When He decrees a thing to be, He but says unto it, “Be” -and it is! [al-Baqarah: 117]

Already mentioned above, Allāh does not try or attempt anything, he simply does. The oft repeated phrase, “What Allāh is trying to say in this verse….”contradicts  Allāh’s perfection. Allāh says, Allāh does not try to say. It is you who does not know what to say, for “to try” means to exert oneself in an attempt to achieve an as yet unattained goal. Only imperfect creatures such as ourselves have to exert and our goals have yet to be accomplished. Allāh is HIs perfection does not exert, there is no effort on Him, and whatever He wishes becomes as He wills. Do not cast our imperfections upon Allāh.

There is no obligation on Allāh

فَعَّالٌ لِّمَا يُرِيدُ

He most certainly does as He pleases. [al-Burūj: 16]

Allāh is not obligated to us in any way. If He forgives us, it is through His mercy, not that He is obligated to accept repentance. If He grants us Paradise, it is through His generosity, not that He is obligated to reward our good deeds. Words such as “must” which mean that Allāh is obligated, are not in line with our beliefs. “I have prayed, so Allāh must answer…”  is your arrogance, not Islāmic belief. Humble yourself by saying instead, “I have prayed and I am confident that my Generous Lord will answer…” as the Ḥadīth teaches that supplications should be conducted with confidence.

Respect the Speech of Allāh

وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِؤُونَ

And if you ask them, they will surely say, “We were only conversing and playing.” Say, “Is it Allah and His Signs and His Messenger that you were mocking?” [at-Tawbah: 65]

I had previously written on inappropriate Muslim “humour” and mocking the sacred. Since today’s topic is in regards words inappropriate to Allāh’s majesty, I shall conclude with discussing the using of the Qurān as humour, since it is the eternal speech of Allāh.

I find it tragic that as Islāmic knowledge increases, there are people who now have a greater platform for their jokes, just like the hypocrites mentioned in the Verse above, instead of having greater respect for the Qurān. It defies my understanding how the same people who rightfully show the utmost respect to the printed manuscript of the Qurān, are sometimes the worst culprits who disrespect the actual Speech of Allāh.

My ears have been polluted enough to hear variations of the South African “joke” that the Zulu nation is mentioned in the Qurān. Figure for yourself where the “zulu” sound occurs as part of Arabic words in the Qurān.

I recall as a student when we were taught the Verse containing “mustabīn”. The student sitting next to me is a person very respectful to the outer elements of the faith, yet he brayed, “Ha! Mister Bean is mentioned in the Qurān!”

Another idiocy I heard two decades ago and which just does not want to die, is that “Alif-Lām-Mīm means Allāh loves Memons.”

I will put this as simply as I can, and if does not sink in…then guidance is from Allāh.

The Qurān is the Speech of Allāh. Making jokes of the Qurān is mocking Allāh. This speech was brought to us through the efforts of His Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  who bled and was tortured to bring us this Book of Guidance. Can you not watch your tongue in regards Allāh and His Speech?

I have given a few examples which may not be applicable to all places or peoples. It is up to each slave to behave with dignity in regards his Master.

Slavery in Islām & Modernist Apologists

Q:

One particular question I have right now is with regards to the claim
made by people that Hadhrat `Umar ibn al-Khattaab
رضي الله عنه had
abolished slavery. People say that `Allaamah Shibli Nu`maani has
mentioned this, but I have not as yet come across any such claim in
the Mu`tabar Kutub of Taareekh.

Perhaps you have come across something on this issue, Maulana Saheb?
Did Hadhrat `Umar رضي الله عنه abolish slavery?

 

A:

وعليكم السلام ورحمة الله وبركاته

Burden of Proof lies on the Claimant

 

Before addressing the actual question, I would remind the respected questioner and all readers in general, that in Islām the onus of proving a statement lies on the narrator, not on the hearer. Even if this were not what we are commanded to do, consider the thousands of ridiculous lies which float in cyber space  and which Muslims sadly magnify by the casual press of a forward button. If just the false conversion stories were true (Neil Armstrong, Pope Benedict), I wonder how many non-Muslims would be left on the face of the earth. If just the messages on foodstuffs which supposedly have pork in them were to be true, there would be billions more pigs roaming on earth than what there actually are. If we were to examine, trace and refute every lie, sadly most of which seem to have Muslim origins, there would not be time for the good deeds we are in fact commanded to do, even prayer.

 

البينة على المدعي

Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “The onus of proof lies on he who makes a claim.” [al-Bayhaqī]

 

Thus those who have lied to you must produce their “proof”. I shall nevertheless respond on this, because within the claim there hide certain dimensions which I had thought to write on independently, but hope to address now within the ambit of your question, if Allāh wills.

 

ʾal-ʿAllāmah Shiblī

 

I have of course not read every word ever penned by this most illustrious scholar, Allāh’s mercy be upon him, but I say without a shadow of a doubt that no Muslim scholar with the tenth of his learning and fear of Allāh would ever have made such a ridiculous statement, let alone someone of the stature of ʾash-Shaykh Shiblī ʾan-Nuʿmānī.

 

If on the possibility that he is simply being misquoted, misunderstood, or taken out of context, then I would offer the following incident which is narrated in ʾal-Wilāyah ʿalal Buldān as a basis for the misunderstanding:

 

ʿAmr bin ʾal-ʿĀṣ, may Allāh be pleased with him, was governor of Egypt under ʿUmar, may Allāh be pleased with him. ʿAmr’s son unjustly struck a Copt boy, under the delusion that his father’s status protected him from justice. The boy’s father took the boy to ʿal-Madīnah and sought justice from ʿUmar, who summoned ʿAmr and his son. When they arrived, ʿUmar handed the Copt boy a whip and allowed him to strike his Muslim oppressor. He then rebuked his governor:

متى استعبدتم الناس وقد ولدتهم أمهاتهم أحرارا؟

Since when have you enslaved people whose mothers gave birth to them as free men?

 

In other words, free men are not to be enslaved and mistreated outside the ambit of the law. In fact Islām accords slaves great dignity as well. Yet not by the furthest stretch of the imagination can this be equated with a “ban on slavery”.

 

The Spirit of Islām is Emancipation & Kindness

 

Islām never abolished slavery outright in the letter of the law. Yet it is clearly obvious that the spirit of Islām is to encourage manumission of slaves. There are many penalties in Islām, which are compensated by means of freeing slaves. For example:

 

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ

“Allāh will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten poor persons, on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allāh makes clear to you His signs that you may be grateful.”[al-Māʾidah:89].

 

عن أبى هريرة (رضى الله عنه) قال: قال رسول الله (صلى الله عليه وسلم : ( من أعتق رقبة مسلمة أعتق الله بكل عضو منه عضوا منه من النار حتى فرجه بفرجه

Abū Hurayrah (may Allāh be pleased with him) narrated that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “He who frees a Muslim slave will have Allāh free an organ of his from the Fire for every organ of the slave, to the extent of his private part in exchange for the slave’s private part.” [al-Bukhārī]

If this is truly the spirit of Islām, why not simply abolish slavery? Firstly, in this age of atheism and apostasy, it is people who refuse to accept the station of the Most Glorious Master and that we are indeed His slaves, who feel qualified to challenge His decree. I may be a sinner, but I thank Him for guiding me not to approach that line. Secondly, the means Allāh created for a certain benefit may not always be palatable to all, yet the very fact that Allāh decreed it means that it is wise whether we see it or not. It would be a most depraved person who actually enjoys slaughtering a sheep and ending its life, nevertheless the mutton obtained is a blessing we all enjoy. Some people have a fantasy version of the spread of Islām that wherever a Muslim appeared, entire countries suddenly converted on the spot. Certainly there were mass and peaceful conversions. Certainly there was also stubborn resistance. Battles were fought and enemies killed. Did the Companions of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ enjoy killing for the sake of bloodshed? Certainly not! Did they however hesitate to kill when the need arose? No! And whether you like it or not, one of the means of subjugating stubborn enemies was slavery. The Companions enslaved those who had to be restrained and slaves were sold in the market of ʾal-Madīnah.

 

The full fruits of this form of slavery is known only to Allāh, bit consider the amount of knowledge we would have been deprived of had ʿIkrāmah, not been the slave and student of Ibn ʿAbbās (may Allāh be pleased with him), and that is but one example.

 

On the other hand, the disgusting history of Oman’s human trafficking in East Africa may well have been within the letter of the law but far, far be it from the spirit of Islām. Yet if legal, what is the issue? In contradistinction to the above examples, Oman’s enterprise in Africa was one of terror and inhumanity. Slavery was pursued for itself and its economic benefit, with nary a thought to need, the glory of Islām and the rights which Islām accords slaves. So much did the name of Muslims stink that it was only when Christian Germany removed that dirty empire from Africa that Islām more rapidly spread under Christian rule! Sadly these days “foreign” Muslims are treated worse in the Gulf than what Islām allows Muslims to treat non-Muslim slaves.

 

A comparison I would draw is that of the Islāmic penal code. It is stipulated in the Qurʾān, and whoever denies or argues it away should not pretend to be a Muslim. Yet the spirit of Islām is that the government should avoid exercising the penal code as far as possible. It is a tool which should be sparsely implemented, as opposed to the unrestrained practice of the Satanic Saudi regime and the cult known as ISIS. I have written about this previously in my article Misconceptions regarding Islāmic Penal Code & distancing myself from ISIS.  

 

The disease of Apologetics

 

As humans we all commit some sin of the body or the other and are not in a position to judge each other. However, the sin of apologetics is born from diseased hearts which are not satisfied to confine the disease within the afflicted, but seek to infect the entire ʾUmmah and create an epidemic of doubt, inferiority complex in regards the west, atheism, theories without any basis in the Qurʾān and Sunnah, etc.

 

For example, democracy in its very terminology is alien to Islām when adopted as an ideology, instead of a mere tool of governance, for it means that sovereignty lies within people and not the Creator. Yet there are so many who identify as Muslims who are so eager to bow to the western idol, that they insist that Islāmic Shurā (consultation), a command of Allāh, and whose result is not binding on the ruler, somehow equates to democracy, which teaches that the people can veto the Creator e.g. legalising prostitution.

 

These people have no concept of the regulations Islām imposed on slave owners. Instead their view of slavery in Islām is coloured by the movies Hollywood spews, and which might in fact be true for the west, but not for Islām. The slave in Islām was part of the family and every position was open to the slave. Slaves had government positions and were so placed, they even managed to assume authority of Egypt, Baghdād and Delhi, and the Muslim populace accepted these as their legitimate governments. There is no parallel in the west. The uneducated Muslim is unaware of the full facts and therefore desperately seeks create the fiction of a ban on slavery.

 

Certainly there were Muslims who were unjust to their slaves, but does a minority  breaking the law mean that the we change the Qurʾān? My previous landlord, a man who is five times a day in the front row of the Masjid, almost directly behind the ʾImām, never returned my deposit. Every month, as funds dry up, I think of that sum I am entitled to and which would be most helpful. Do financial irregularities of such people mean that Muslims are banned from financial activity? The reasoning is the same.

 

What further astounds me is that until very recently, the Church justified slavery as a punishment upon the “cursed” black descendants of Ham. Instead of tackling that racism and the evils which were practiced as religious tenets, not individual failings, we have Muslims who seek to transpose that western history upon Islām and change the Qurʾān!

 

One who commits a sin of the body, knows he is a sinner and can repent. The one who fictionalises laws of Islām, and is secretly unhappy with the religion he was born with, never repents. He claims to be an intellectual doing good, whilst he challenges Allāh and His Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. The laws he concocts without authority requires scripture or a prophet. In challenging Allāh and His Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ he in fact implies that he is a god or a prophet, or at the very least, knows better than Muḥammad  صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

 

 Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ owned Slaves

 

Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and his Companions owned, bought, sold, and freed slaves. Are the apologists more pious and learned? There are so many narrations on this, but I thought the following narration of Muslim would be interesting, as it implies that the father who gifted a slave to each child would have been more just than just giving one child a slave. That was the law. Yet again, the spirit of  Islām is to restrict slavery, so he cancelled the gift., Note he did not free the slave.

عن النعمان بن بشير أنه قال إن أباه أتى به رسول الله صلى الله عليه وسلم فقال إني نحلت ابني هذا غلاما كان لي فقال رسول الله صلى الله عليه وسلم أكل ولدك نحلته مثل هذا فقال لا فقال رسول الله صلى الله عليه وسلم فارجعه

ʾan-Nuʿmān bin Bashīr narrates that his father took him to Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and said, “”I have gifted a slave which I owned to this son of mine.”

Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ asked, “Did you give such a gift to every child of yours?”

“No,” he replied.

Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ then said, “Then take him back.”

 

There were slaves to the day ʿUmar died

 

ʿUmar (may Allāh be pleased with him) would never have dreamt of challenging the Qurʾān and Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. To say otherwise is the height of disrespect. The simplest evidence which somehow evades those who concocted this lie, is that his accursed assassin, Feroz Abū Luʾluʾ, was the slave of Mughīrah (may Allāh be pleased with him). He complained that the fee Mughīrah charged him was too high. ʾUmar ruled that the fee was fair based on his skills. The enraged slave then killed ʿUmar (may Allāh be pleased with him.

 

Summary

 

  • ʿUmar never banned slavery.
  • The spirit of Islām however encourages its eradication in practice.
  • In theory, the ruler retains the legal right to enslave a hostile population. To argue otherwise means that is some other revelation the proponent has received.
  • The legal right where a need arises, does not contradict the overall spirit of emancipation.

 

Turkey – Murky History but Clear Future (2/2)

WWI & the Armenian Genocide

 

Turkey may have become a Masonic state, but the last vestiges of Muslim unity had still to be removed and Palestine transferred from the Empire to the Zionists. That was achieved by dragging Turkey into WWI on the German side. The result was a lost war and the Empire torn into pieces….one piece of course being Palestine which Sultān Abdul Hamīd had refused to betray.

 

It was also during this time that the Masons ruling Turkey massacred 1.5 million Christian Armenians who were supposed to be under the protection of Islām. What the motivation was, Allāh knows best, but since Turks were deceived into believing that rulers were true Muslims fighting for their people’s survival, they remain in denial over this horrid and shameful event to this day. The sooner the Turks come to terms with their history, the sooner they can resume their honourable role in serving Islām to the full.

The Silk Scarf Conspiracy

 

At this point some might question that a personality astronomically more pious, learned and politically astute than me, i.e. Shaykh Madanī of India, sought the cooperation of these very Masons during the First World War. Knowing certain audiences, I can already hear the infantile fuming accusation, “Does he think he is better than Mawlānā Madanī!!!?” Such a question does not deserve reply, for they might as well ask if I think that I am better than Ibn Kathīr and ash-Shāfi‘ī, Allāh’s mercy be upon them all, or the Noble Companions for that matter, may Allāh be pleased with them. What I do claim however is the following:

  • With the passage of time more information becomes available to people who may not have been present in a given situation. Thus today we have a bit more information and insight on Turkey’s rulers of a century ago than those who lived a century ago. If that is construed as disrespectful, then frankly I cannot be bothered to try and engage you on an intellectual level.
  • The above applies to me as well. There is much currently happening in the world that confuses me. People of later generations who never experienced the confusion, trauma, fear, anxiety and tests that we are undergoing, will have a broader perspective and greater information. What seems so nebulous to us, might seem so plain and obvious in 50 years’ time.
  • I do not believe that Masonry was known and understood a century ago as it is today. Even so, people in political positions might have a different perspective than the man in the street. Cooperating for a specific objective is not an endorsement of the other party. Even if some evidence is found that the scholars of the time knew that the Turkish rulers were Masons, that does not equate to them knowing the agenda of Masonry, the plans of the Donmeh, or endorsing those people as righteous.
  • It might seem silly, but some people behave as if twitter, the internet, whatsapp etc all existed throughout history. Please apply your intellect. Your living in the information age does not mean that information was always so easily accessible.

Erdogan, Dajjāl & the Future

 

Firstly, as a stickler for detail, the alphabet Ataturk imposed, had “c” for “ج”. So the President of Turkey is in fact, “ رجب طيبRajab Tayyab” Erdogan. I cannot help if Radio Islam and Channel Islam ignore my advice. If they prefer their copy and paste journalism and go along with western media in saying, “Recep” then so be it. Similarly for example, the former Prime Minister Necmettin Erbakan, would be Najmuddīn.

 

President Rajab is clear that he is a servant of Islām. Gulen claims the same. Ataturk claimed the same. The pious people of the time were deceived and hailed Ataturk as the great Ghāzī. They realised the truth when he almost wiped out Islām in Turkey. I am in no position to judge. I merely share my thoughts that Turkey has such a murky history and politics running back four centuries, we should be cautious in jumping to conclusions. Who is really the good guy and who the bad? It is Allāh who reads hearts, not me sitting thousands of kilometres away. As I have said, politicians sometimes have a different perspective which we might not be in a position to understand without the facts. There are issues I am unhappy about when it comes to President Rajab. This may be my lack of foresight and knowledge; or it may be his human weakness for surely nobody can expect him to be on the level of the first generation of Muslim rulers; or the third possibility which really pains me and which I would not be able to bear, is that he is another elaborate Ataturk, an agent of the Donmeh.

 

There are those who feel they can issue rulings upon all and sundry. I have already written against such arrogance. The Turks do not need my advice. As President Rajab is a Muslim ruler who claims to care for Islām, I would opine that we foreigners have to support him in our prayers at the very least, until there is clear evidence against him. At the same time we should be on guard. Turkish history demands this.

 

I list my reservations about the president below. If I am blind, may Allāh guide me. If he is in error, may Allāh guide him.

  1. His extravagance is so colossal, even non-Muslims are amazed and criticise him. A Billion dollar palace four times the size of Versailles? This is not the way a true Muslim ruler behaves. His wife’s lifestyle is really embarrassing.
  2. A Muslim ruler accepts criticism. Is jailing journalists galore what we want from a Muslim leader? He even feels threatened by 16 year old boys. He demands that Germany arrest its citizen for mocking him. Could he not instead humbly accept a role as a shield for Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ? They mock the noblest of creation. Defend him. If they mock you, you are diverting their tongues and pens from someone far superior and nobler than you.
  3. The coup seems on the surface to be staged to me. I stress “seems”. I do not know. Many others have expressed their doubts in more detail, so I shall not elaborate.

 

So the past and present are filled with question marks. The future however, holds absolute certainty, for it is not based on my word, Erdogān’s or Gulen’s, but on that of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  himself. The scholars agree that the following narration of Muslim refers to Istanbul.

 

عن أبي هريرة أن النبي صلى الله عليه وسلم قال سمعتم بمدينة جانب منها في البر وجانب منها في البحر قالوا نعم يا رسول الله قال لا تقوم الساعة حتى يغزوها سبعون ألفا من بني إسحق فإذا جاءوها نزلوا فلم يقاتلوا بسلاح ولم يرموا بسهم قالوا لا إله إلا الله والله أكبر فيسقط أحد جانبيها قال ثور لا أعلمه إلا قال الذي في البحر ثم يقولوا الثانية لا إله إلا الله والله أكبر فيسقط جانبها الآخر ثم يقولوا الثالثة لا إله إلا الله والله أكبر فيفرج لهم فيدخلوها فيغنموا فبينما هم يقتسمون المغانم إذ جاءهم الصريخ فقال إن الدجال قد خرج فيتركون كل شيء ويرجعون

Abū Hurayrah narrates that the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  asked, “Have you heard of a city one side of which is on land and the other on the sea?”

“Yes, O Messenger of Allāh,” they replied.

He then said, “The Hour shall not arise until 70,000 sons of Isaac battle against it. When they reach it, they will come down, but will not attack with weapons nor shoot any projectile. Instead they will call out, ‘There is no god but Allāh! Allāh is the greatest!’ One side of the city will thereupon collapse. (Thawr [the narrator] says, I believe he said that it is the one on the sea). They will again call, ‘There is no god but Allāh! Allāh is the greatest!’ and the other side of the city will collapse.’  They will call out for the third time ‘There is no god but Allāh! Allāh is the greatest!’ and way will be made for them. They will enter the city and acquire booty. While they are sharing the booty, someone will come shouting, ‘The Anti-Christ has emerged!’ Thy will abandon everything and return. ” [Muslim]

 

This Hadīth speaks of the era of the Anti-Christ and has yet to manifest. It does not refer to the first conquest of Istanbul in 1453, but refers to a second Muslim conquest. There are many interesting points we can discuss, but I conclude with the following few points which are relevant to our immediate discussion:

 

  1. Another Hadīth in Muslim clarifies that the crier is Satan himself who will lie to the Muslims, i.e. the Anti-Christ does not yet show himself. Thus Turkey will be a place of deception and involvement of the Anti-Christ until the end.
  2. If the Muslims have to re-conquer Istanbul as described in the Hadīth, it clearly means that at some point the enemies of Islām will be in control.
  3. Turkey will not re-enter the fraternity of Islāmic nations peacefully and democratically.
  4. Resolution will be through military means.
  5. The Turks will not be able to free themselves on their own. Outside intervention by their brothers will be needed.
  6. Who are these Sons of Isaac? Candidates have been proposed, but I reject these opinions. They are supposed to have four features which are not to be found in these proposals. They are to be descendants of the Prophet Isaac (peace be upon him). They are to be numerous enough. (70,000 is often an idiom for a large number). They are to be Muslim. They are to be people capable in the battlefield. Only one people matches all four features simultaneously, but that is my opinion.
  7. If we are to witness the manifestation of the Hadīth in the far future, i.e. after Erdogān, then this Hadīth has no immediate bearing on the current situation.
  8. If the Hadīth is going to manifest in the near future and Erdogān is a true Muslim ruler, then Erdogān or his rightful successors will be removed just like Sultān Abdul Hamīd was removed. The Muslims will then fight those who are ruling Istanbūl.
  9. If the Hadīth is going to manifest in the near future and we have been deceived, then the Muslims will fight those who are ruling Istanbūl.

 

May Allāh guide us. I do not think that matters are going to get any easier for the foreseeable future.

 

سليمان الكندي
Twitter: @sulayman_Kindi