Author Archive: سليمان الكندي

Three Lessons of Wisdom from Catholic History

الكلمة الحكمة ضالة المؤمن فحيث وجدها فهو أحق بها

Abū Hurayrah (may Allāh be pleased with him) narrates that Allāh’s Messenger (Allāh’s salutations and peace be upon him) said, “The Wise Word is the lost camel of the believer. Wherever he finds he is the most entitled to it.” [ʾat-Tirmiẓī]

Amongst the facts of history which clutter my brain, three events stand out from the history of the Catholics, at least to me. It is not to say that these events affirm their beliefs or their personal status, but in the light of the words of Allāh’s Messenger (Allāh’s salutations and peace be upon him), I see these as opportunities to reflect and gain wisdom. I list these three incidents in chronological order:


1.      Remembering the King of Kings during triumph


Ever since Henry VIII broke with the Catholic Church in 1534, England was intensely divided between the two Churches – Anglican and Catholic. Edward VI (1537–1553) was his Anglican son and successor. He attempted to replace his successor, His Catholic sister, Mary I, with his Anglican cousin, Jane I. Upon his death on 6 July 1553, Mary knew her life to be in danger and having no resources of her own, went into hiding. Yet on the 3 August she rode triumphantly into London, reciting, “If God is with us, who can be against us.”


From zero to conquering England in a few days was truly a miracle. As we believe that not a leave moves except by His permission, this event assuredly has some role in Allāh’s greater cosmic scheme. Yet what it might be, I cannot grasp.


What I can however learn, is humility and attention to Allāh during triumph. When Muslims forget Allāh when they achieve some aim and arrogate their triumph to themselves, they imitate Allāh enemy, Qārūn:

 قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ

He said, “I was only given it because of knowledge I have.” Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]? But the criminals, about their sins, will not be asked. [ʿal-Qaṣas: 78]

Worse is the ecstatic adulation Muslims show for achievements of beings besides Allāh, achievements which have no substance in even this world, let alone the next. What a triumph it is for Muslims today, when a soccer ball is kicked! Allāhu Akbar, there is nothing more glorious in their eyes. No wonder we in turn are kicked pillar to post.

It is sad, but undeniable, that however incorrect her belief might have been, in remembering Allāh at the moment of her triumph, Queen Mary’s actions were a closer reflection of the Sunnah, than that of some Muslims. For Allāh’s Messenger (صلى الله عليه و سلم) focused on Allāh during his triumphant entry into Makkah, reciting Sūrah ʾal-Fatḥ.

An interesting side note – when man (including Muslims) submit religion to their desires there will be contradictions. The British monarch, as head of the Anglican Church, proudly bears the title, “Defender of the Faith.” This title has been inherited from Henry VIII. The irony is that the Pope awarded him that title for defending the Catholic faith against the Protestants! Henry VIII later made his own Protestant religion for worldly reasons and kept the title for him and his successors.

2.      Choosing Faith over a Crown


The Anglican-Catholic drama continued to play out until parliament feared that Catholics might retake the throne upon the death of the childless Anglican, Queen Anne. Parliament therefore passed the Act of Settlement in 1701, decreeing that the crown should pass to the nearest Protestant relative of the Queen. It specifically stated that the monarch “shall join in communion with the Church of England”.

I recall that during my student days, English students would confidently announce to all who would hear, that Lady Diana had been assassinated because she had secretly become Muslim under the influence of her Egyptian boy-friend and was set to make her son, William, a future Muslim king of England. They would say this as if it was some personal accomplishment of the Muslims of England. When I mentioned that even if true, the Act of Settlement would exclude William from the succession, they were not interested. Who cares about facts when we have a good conspiracy theory going?

To return to the conspiracy of 1701, the problem the English faced, was that Anne’s closest remaining relatives were Catholics. Over 50 Catholics refused to convert in order to accept the crown of England. Eventually her Protestant German relative, George I, became king, the first of the House of Hanover which still reigns in its morphed form of Windsor.

In this I find an interesting question to English racists. What is the reality of your racism and nationalist pride when your monarchs have been foreigners for almost a thousand years? French kings ruled you from 1066 to 1485, then Welsh until 1603, Scots until 1707, and finally a German family to this day.

Enough of the history lesson, what lesson do I learn from all this? Mainly that if over 50 people of incorrect belief could choose that belief over the crowns of England, Scotland and Ireland, how do I, as a Muslim, compromise my faith for the pettiest of worldly gains? Sometimes these gains are not even material gains, but perceived gains of the ego, such as fame.


3.      We leave the World with nothing


Empress Zita was the widow of the last Hapsburg Emperor, Karl, who had been deposed in 1918. The Hapsburgs had been staunch Catholics and had ruled much of Europe for centuries, and by extension, much of both American continents as well.

Zita died in 1989, aged 96. Her body was brought to the Hapsburg crypt in Vienna. The wardens asked who wished to enter. The bearers recited her numerous titles which took a lengthy time, “Queen of Bohemia, Dalmatia, Croatia, Slavonia, Galicia. Queen of Jerusalem. Grand Duchess of Tuscany and Cracow…”. Bear in mind the staggering number of territories they had ruled over the centuries. “I do not know this person,” said a priest.

Again the pallbearers knocked. “Who goes there?” they were asked. They gave her royal titles, in a much shorter form, as only, “Zita, Empress of Austria and Queen of Hungary,” and again they were turned back.

The third time, however, the pallbearers replied, “We come with the sinful mortal, our sister Zita.” The gates opened.

Do I need to point out a lesson here?


سليمان الكندي
Twitter: @sulayman_Kindi






Is Islām Dead? A Question Posed To Me

عن عمر – رضي الله عنه – ذكر عنده أبو بكر فبكى وقال : وددت أن عملي كله مثل عمله يوما واحدا من أيامه ، وليلة واحدة من لياليه ، أما ليلته فليلة سار مع رسول الله – صلى الله عليه وسلم – إلى الغار فلما انتهيا إليه قال : والله لا تدخله حتى أدخل قبلك ، فإن كان فيه شيء أصابني دونك ، فدخل فكسحه ، ووجد في جانبه ثقبا ، فشق إزاره ، وسدها له ، وبقي منها اثنان فألقمهما رجليه ، ثم قال لرسول الله – صلى الله عليه وسلم – : ادخل ، فدخل رسول الله – صلى الله عليه وسلم – ووضع رأسه في حجره ونام فلدغ أبو بكر في رجله من الجحر ولم يتحرك مخافة أن يشبه رسول الله – صلى الله عليه وسلم – فسقطت دموعه على وجه رسول الله – صلى الله عليه وسلم – فقال : ( مالك يا أبا بكر ؟ ) قال : لدغت ، فداك أبي وأمي ، فتفل رسول الله – صلى الله عليه وسلم – فذهب ما يجده ، ثم انتقض عليه ، وكان سبب موته وأما يومه ، فلما قبض رسول الله – صلى الله عليه وسلم – ارتدت العرب وقالوا : لا نؤدي زكاة فقال : لو منعوني عقالا لجاهدتهم عليه فقلت : يا خليفة رسول الله – صلى الله عليه وسلم – ! تألف الناس وارفق بهم فقال لي : أجبار في الجاهلية وخوار في الإسلام ؟ إنه قد انقطع الوحي وتم الدين أينقص وأنا حي ؟ رواه رزين

Abū Bakr (may Allāh be pleased with him) was mentioned before ʿUmar (may Allāh be pleased with him). He wept and said:
How I wish that all my deeds were equal to but one night of deeds and one day of deeds out of his life. As for the night, it was when he went with Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ to the cave. He said, “By Allāh, you will not enter until I enter before you. Thus, if there be anything in it, it will strike me, not you.” He entered and swept through it. He found a hole in the side, which he plugged with cloth which he tore from his garment. But then there remained two holes which he filled with his legs. He then said to Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , “Enter.” Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ entered and placed his head on his lap to sleep. Abū Bakr was stung on the leg in the hole, but did not move out of fear of disturbing Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . His tears fell on Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ who asked, “What is wrong, Abū Bakr?” He replied, “I have been stung, but may father and mother be sacrificed for you.” Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ spat there, and what he felt then left him. Later that was undone and was the cause of his death. As for his day, it was when Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ was taken [from the world]. The Arabs apostatised and said, “We shall not pay Zakāh.” He said, “If they so much as refuse me a camel’s rope, I shall wage jihad on them for it.” “O Successor to Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ,” I said, “Draw people to you and be lenient with them.” He said to me, “Were you a strong tyrant before Islām and now a bellowing cow during Islām? Revelation has terminated and this religion is now complete. Will the religion become imperfect while I am living?” [Ibn Razīn]

Today (Monday), a brother posed this question to me. (Is Islām dead?). My first thought was that I had advised him previously on his choice of words in matters of faith. Fortunately, his question was followed by more of a comma than a full stop. Fortunately, too, he was addressing the temperamental Sulaymān al-Kindī and not the far more sensitive Miqdād al-Kindī (may Allāh be pleased with him), who had exploded at less.

The brother continued, expressing his anxieties, that as so many facets of Islām are not being practised upon, and in fact cannot be implemented and will never be implemented as can far as we can see, is Islām dead, in that there will never be a whole Islām? He specifically referred to political authority as an example, which is not only a legislated branch of Islām in itself, but a facilitator for several other branches.

Here are some of the thoughts I shared with him. Of course, I must emphasise that these are my interpretations, and in no way do I imply the slightest knowledge of the unseen plans of Allāh.

1. Such Anxiety is the hallmark of faith

Whatever the reality of the situation, and whatever humanly unchangeable predicament we may find ourselves in, it is to be expected of the believers that we mirror the anxiety and zeal for faith which Abū Bakr displayed in the above narration. I say “mirror” because whoever says that he can “emulate” the greatest man after Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , has either deceived himself or is a shameless liar.

There is an Arabic saying, “A judicial decision and no Abul Ḥasan for it,” meaning a hard decision requiring an amazing intelligence and understanding of the law similar that to of Ali (may Allāh be pleased with him). Shaykh Abul Ḥasan ʿAlī Nadwī played on the expression by saying, “Apostacy and no Abū Bakr for it.” In other words, we live in an era in which Islām faces an extinction like that of the apostacy of the Arabs. The difference is that we have no champion like Abū Bakr to crush it. That of course does not absolve us of at least feeling hurt at the decline of Islām.

Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” [Muslim]

2. The decline was foretold

عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّكُمْ فِي زَمَانٍ مَنْ تَرَكَ مِنْكُمْ عُشْرَ مَا أُمِرَ بِهِ هَلَكَ ثُمَّ يَأْتِي زَمَانٌ مَنْ عَمِلَ مِنْكُمْ بِعُشْرِ مَا أُمِرَ بِهِ نَجَا
Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said, “You [the Ṣāḥābah] are in such an era that should those amongst you leave a tenth of what you have been commanded with they will be destroyed. Then an era will come. Those amongst you [Muslims] who practice on just a tenth of what they have been commanded with will be saved. [Tirmiẓī]

Several points can be drawn from this Ḥadīth, and they do not contradict the narration of Abū Bakr.

• Islām started with vigour and a full ten out ten was expected from the first Muslims.
• Circumstances will be so changed and difficult that Allāh will have mercy on a latter generation who only manage to get one of ten on their Islām score card.
• As much as the decline of Islām hurts us, we accept Allāh’s will. We are the slaves. Slaves do not command or even think of questioning the King!
• Had Islām never declined, then the various Ḥadīth which predict it would be null. I cannot pen with respect what that would imply on the lofty status of Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . I shall not make a comparison between his status and that of the rest of us combined, for there is no comparing to him. The outward decline of Islām is one of the many testaments to his truth. If we are spending two centuries of utter humiliation to the West solely to prove a single sentence of Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , then so be it and congratulations to us. May we be sacrificed for Allāh’s Belovedصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . Allāh knows the reality of His plan.
• Note that managing to only practice a tenth due to weakness and circumstance is way different from intentionally rebelling against Allāh’s majesty and discarding the nine-tenths. One the one hand, there is narrational evidence for being rewarded for sincere intention. The “one-tenth” Muslim may indeed be a ten-tenths Muslim in the court of Allāh, purely through his intention, and his unique sacrifices may earn him unique rewards. On the other hand, those with Muslim sounding names, even those with the Prophet’s name, but fight for the destruction of Allāh’s religion, should really give up the pretence of being Muslims. The weakest, most sinful, wine-guzzling, fornicating criminal who has never prayed or fasted can still have love for Allāh and His Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . He is still a Muslim.
• The Ḥadīth proves that Allāh does not judge every individual the same. He is the King and has every right to do so. Yet seemingly, there is a logic and reason behind different scales of judgement. The reward and expectation of one who witnessed Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and the revelation of the Qurʾān would be on a different level to one who did not witness these, but instead underwent the tribulations of the Anti-Christ. Similarly, the Ḥadīth singles out the youth engaged in worship. Why should they be rewarded more than their parents for the same deed? It is reasonable. They have greater desires and attractions to curb than their parents, and they do so with less experience and understanding. Still, they turn away from the world, and run towards Allāh. Why should Allāh not reward such youth exponentially more than their parents? Yet the brother who questioned me should note that youth have access to a “limited Islām”. They may perhaps not be giving as much charity as their parents. They do not have the rewards of marriage as their parents. They do not have the rewards of raising children. Each group has their own scale. The parents have the “complete Islām” the brother yearns for, but the children receive the higher reward of what is within their capacity.
• Miqdād bin ʾAswad ʾal-Kindī had exploded at a man who expressed the wish to have seen Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . Miqdād explained that one issue was that he had questioned Allāh’s will. Another was that he had not expressed gratitude for being a Muslim of whatever generation, for he had seen people like Abū Jahl. They had seen Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ hundreds of times but had died as disbelievers.
• ʿAbdul Qādir ʾal-Jīlānī had consoled the poor in the following words, but I would leave it to the reader to deduce how Allāh in His wisdom knows best how to place us in different times and circumstances and judge us accordingly:
• “O Empty-handed beggardly fellows, the world would appear to be at loggerheads with you; you are barefooted, unclothed and unfed, broken hearted and ill-starred, evicted from every place and deprived of your longings and fancies. But do not say that Allah has reduced you to poverty, turned the world against you, abandoned, maligned or persecuted you, did not assign the portion of earthly pleasures due to you, or did not bestow honour and fame upon you. Nor is it proper for you to complain that Allah has granted his favours to others, made them reputed and honoured, although they belong to the same faith as you do and are the progeny of Adam and Eve like you.

“It is really so because you are like a fertile land on which Allah is sending down the rains consisting of endurance and resignation, conviction and faith, knowledge and grace. The tree of your faith is taking roots, sprouting forth its branches, its shade closing over you, pushing out new shoots and fruits, getting higher and bigger without your providing any fertiliser to it. Allah Almighty knows what you really need. He had, therefore, assigned a befitting place for you in the Hereafter. He has made you a lord in the life-to-come where His bounties are countless, inconceivable and unheard of. As Allah has said, nobody knows what delights have been stored for your eyes in the Paradise. This shall be your recompense for the faithful performance of what has been enjoined unto you, and your endurance, resignation and submission to the will of Allah.

“As for those who have been well-afforded in this world, they have been placed in easy circumstances for they are like a barren land, rocky and sandy, which neither stores nor absorbs the rains, and it is difficult to implant the tree of faith in it. It has, therefore, to be provided with fertilisers so that the weak saplings of their faith may get nourishment and push out the shoots of righteous actions. Thus, if the wealth, honour and fame are taken away from them, the tree of their faith shall waste away and its leaves and fruits shall wither although Allah intends to make it strong. Therefore, my poor brethren, you ought to know that the faith of the wealthy does not have deeper roots, it lacks that strength which has been endowed to you, and it needs the riches and earthly prizes for its nourishment. If these gifts were to be taken away from them, their faith will give place to blasphemy and they shall join the ranks of infidels, apostates and hypocrites, unless, of course, Allah bestows on them spiritual light and illumination, endurance and resignation to strengthen their faith.” [end of quote]

3. Do not confuse Allāh & Islām

As great as Islām is, it should not be forgotten that Allāh is greater. Allāh is above all and independent of all, including Islām. Allāh is the object and free of any defect. If there is a decline in our practice of Islām, does that affect the majesty of Allāh? We need practise Islām as best we can but keep our gaze on Allāh.

This concept is so difficult for some to understand that a new secular Islām arises minus any Allāh. Thus I see Palestine activists with every slogan but no Allāh in their mission whatsoever. Palestine has become an idol. I hear orators blaring a plethora of political benefits of pilgrimage and economic benefits of charity, but not once is Allāh mentioned in their religious concert disguised as a sermon. We love everything associated with our King – Palestine, pilgrimage and charity. However, religion divorced of Allāh is nothing but Satanism.

4. Individual Criteria has been there since the beginning

Allāh, the King has always treated different people with a different criterion. Oh, isn’t that unfair? No, unfair is that the humanist and secularist whisperings of Satan have become of equal merit to you as against the decree of Allāh, which His slaves are happy to accept.
عَنِ ابْنِ مَسْعُودٍ ، قَالَ : كَانَ الرَّجُلُ أَحْسِبُ عَبْدَ الرَّزَّاقِ ، قَالَ : كَانَ الرَّجُلُ فِي بَنِي إِسْرَائِيلَ إِذَا أَذْنَبَ أَصْبَحَ عَلَى بَابِهِ مَكْتُوبًا : أَذْنَبَ كَذَا وَكَذَا ، وَكَفَّارَتُهُ مِنَ الْعَمَلِ كَذَا ، فَلَعَلَّهُ أَنْ بِتَكَاثُرِهِ يَعْمَلُهُ ، قَالَ ابْنُ مَسْعُودٍ مَا أُحِبُّ أَنَّ اللَّهَ أَعْطَانَا ذَلِكَ مَكَانَ هَذِهِ الآيَةِ : وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا سورة النساء آية 1
ʾal-Bayhaqī records ʾIbn Masʿūd (may Allāh be pleased with him) as saying that when an Israelite committed a sin then the sin and its required atonement would be found written on his door. Yet Allāh wished that this practice be replaced by giving us the verse, “He who does an evil or wrongs himself, then seeks forgiveness from Allāh, will find Allāh Most Forgiving and Merciful.” [Shuʿb ʾal-ʾĪmān]

This is also indicated in the Ḥadīth of ʾal-Bukhārī wherein the previous nations are compared to labourers who give up their tasks and lose their wages and thus the Muslims receive the wages of labour they had not even done.

عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صلى الله عليه وسلم ‏ “‏ مَثَلُ الْمُسْلِمِينَ وَالْيَهُودِ وَالنَّصَارَى كَمَثَلِ رَجُلٍ اسْتَأْجَرَ قَوْمًا يَعْمَلُونَ لَهُ عَمَلاً إِلَى اللَّيْلِ، فَعَمِلُوا إِلَى نِصْفِ النَّهَارِ، فَقَالُوا لاَ حَاجَةَ لَنَا إِلَى أَجْرِكَ، فَاسْتَأْجَرَ آخَرِينَ فَقَالَ أَكْمِلُوا بَقِيَّةَ يَوْمِكُمْ، وَلَكُمُ الَّذِي شَرَطْتُ، فَعَمِلُوا حَتَّى إِذَا كَانَ حِينَ صَلاَةِ الْعَصْرِ قَالُوا لَكَ مَا عَمِلْنَا‏.‏ فَاسْتَأْجَرَ قَوْمًا فَعَمِلُوا بَقِيَّةَ يَوْمِهِمْ حَتَّى غَابَتِ الشَّمْسُ، وَاسْتَكْمَلُوا أَجْرَ الْفَرِيقَيْنِ ‏”
“The example of Muslims, Jews and Christians is like the example of a man who employed labourers to work for him from morning till night. They worked till midday and they said, ‘We are not in need of your reward.’ So the man employed another group and said to them, ‘Complete the rest of the day and yours will be the wages I had fixed (for the first group). They worked until the time of the `Asr prayer and said, ‘Whatever we have done is for you.’ He employed another group. They worked for the rest of the day till sunset, and they received the wages of the two former groups.”

5. Differences within the Prophetic era

The Companions were expected to be ten out of ten Muslims. Yet the “ten” parts of Islām was not the same. In the beginning there were not many regulations and tests were on faith. Thus Miʿrāj [Ascension to the heavens] was a test of faith which all did not pass. Some Muslims refused to believe the incident and left Islām. Later tests were on deeds which had not been promulgated at the time of the Miʿrāj, e.g. battles, fasting, etc.

6. Benefits of an inferior position

The loss of Islām’s previous position of domination is not without benefit. We no longer have people pretending to Islām with the aim gaining lucrative government positions. Amongst those positions was that of the paid Islamic scholars, particularly palace scholars and judges. That kind of insincerity is far less. Some still lick the boots of the kings (MBS and Sisi) and some still turn religion in lucrative posts (radio and television), yet your average post-islamic empire scholar, has little financial incentive in his calling and despite personal weaknesses, is a far surer ally in preserving your faith when Mr Anti-Christ reveals himself.

7. There are parallels between the first and later generations

In as much as Allāh can test every people and individual differently, His Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ has indicated a kind of similarity between the tests of the first and later generations.
أن النبي ـ صلى الله عليه وسلم ـ قال: بدأ الإسلام غَريبًا وسيعود غريبًا كما بدأ، فطُوبى للغرباء
“Islām began forlorn and rejected. Soon it will be forlorn and rejected as it had started, so congratulations to the forlorn ones.” [Muslim]

A similarity may be in that the first generation and the latter in that the first were tested when Islām was yet incomplete and the time has now come when we are tested when forces have made Islām again incomplete, in a manner of speaking. If it is that you are the generation being referred to, and your tests have given you the honour of being compared with Abū Bakr, ʿUmar, ʿUthmān and ʿAlī (may Allāh be pleased with them), then o brother, then o sister, from the lips of Allāh’s Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , “congratulations” unto you!!!!!!

سليمان الكندي

Twitter: @sulayman_Kindi

Yasir Qadhi – some points on groups with incorrect belief

My first encounter with Dr Yasir Qadhi was when a scholar of good character (other than perpetual lack of punctuality) and sound  knowledge, suggested that I draw from Dr Qadhi’s Seerah programme for my own, which I had two years ago. I regret that I found his work way too “tweaked”, bending the facts to suit his narratives. I therefore abandoned further delving into his work.

The still  not punctual friend of Allah invited me to attend Dr Yasir Qadhi’s seminar, last night (13 Muharram 1440, 23 Sep 2018), in Fordsburg, Johannesburg, South Africa.

I do acknowledge that the doctor appears to be far superior to myself in knowledge, sincerity and exerting himself for Islam. That does not negate that his talk raises serious questions. I raised some of them at the Q&A, but apparently there was no time to respond to me.

Before going into specifics, it must be pointed out that the Ahlus Sunnah which Dr Qadhi belongs to, is hallmarked by the trait of moderation. I fail to see how his arguing against the extremism of sectarianism is different to his  extremism of  including any group as Islamic as long as they claim to be Muslim. Both are extremes and miss the desired moderation in our attitude.

I have addressed some concerns to Dr Qadhi on Twitter, which I reproduce below. (The unpunctual scholar had more technical objections). I apologise for not having time for a more fleshed out article:

Thank you for your insights at last night’s talk, but there are matters which I must address without negating the overall good of your work.

1) Your equating deeds and belief and explicitly stating that good deeds negate wrong belief. I cannot belittle you by pointing out where the Quraan distinguishes between the two.

2) You specifically mention sajdah and charity. I am sure that there are Catholics who make more sajdah than some Muslims and Jews who give more charity than us. To whom does your doctrine of deeds>belief apply? If you intended a restriction, you might be more explicit in stating thus.

3) You spent well over a half-an-hour blasting the Ulama of South Africa. Every point your raised was possibly valid and I do not argue against them. However, was it mature to address those issues to all andsundry instead of a specific Ulama forum? You mentioned an example where you addressed a Sunni Ulama forum in your land, so the concept is not foreign to you. The lack of confidence certain sectors feel towards SA Ulama is their own doing, as you point out, but consider the added damage you have contributed.

5) I salute your superior knowledge but do not respect the patronising way you assume we know nothing of the Shiah. After putting us in our place and touting your qualifications you proceed to declare that do we even know of the Alawis being a group of the Itha Ashariyah! Yes, we all err, but you state this after elevating yourself and lowering your audience.

6) Your interpretation of inmates of Hell being liberated on the basis of their atomic faith

referring to their faith being correct on at least SOMETHING although wrong on most things; rather than a statement of weak but correct belief as per narrow minded people like myself, is problematic. How does your interpretation exclude the Jews who might have more points of coincidence with Islamic belief than certain deviant sects?

7) You said NOTHING new. If these are then the interpretations of Ibn Hajar etc whom you mentioned, please provide references.

8) Later you contradict yourself. Everything you said is purported from classic scholars

on the other hand, it does not matter if you say something new, because whatever you say is from the Quraan.

9) I am not convinced that Sunnis were always the majority at every point in our history, but that is a minor point

was salaam

A Muslim’s Thoughts on his Diet

عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ ، عَنْ أَبِيهِ , قَالَ : ” آخَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ سَلْمَانَ وَأَبِي الدَّرْدَاءِ ، فَزَارَ سَلْمَانُ أَبَا الدَّرْدَاءِ ، فَرَأَى أُمَّ الدَّرْدَاءِ مُتَبَذِّلَةً ، فَقَالَ لَهَا : مَا شَأْنُكِ يَا أُمَّ الدَّرْدَاءِ ؟ قَالَتْ : إِنَّ أَخَاكَ أَبَا الدَّرْدَاءِ يَقُومُ اللَّيْلَ وَيَصُومُ النَّهَارَ وَلَيْسَ لَهُ فِي شَيْءٍ مِنَ الدُّنْيَا حَاجَةٌ ، فَجَاءَ أَبُو الدَّرْدَاءِ ، فَرَحَّبَ بِهِ وَقَدَّمَ إِلَيْهِ طَعَامًا ، فَقَالَ لَهُ سَلْمَانُ : اطْعَمْ ، فَقَالَ : إِنِّي صَائِمٌ ، قَالَ : أَقْسَمْتُ عَلَيْكَ لَتُفْطِرَنَّهُ ، قَالَ : مَا آكُلُ حَتَّى تَأْكُلَ . ثُمَّ بَاتَ عِنْدَهُ ، فَلَمَّا كَانَ مِنَ اللَّيْلِ أَرَادَ أَبُو الدَّرْدَاءِ أَنْ يَقُومَ فَمَنَعَهُ سَلْمَانُ ، فَقَالَ لَهُ : يَا أَبَا الدَّرْدَاءِ إِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا ، وَلِرَبِّكَ عَلَيْكَ حَقًّا ، وَلأَهْلِكَ عَلَيْكَ حَقًّا ، فَصُمْ وَأَفْطِرْ ، وَصَلِّ وَآتِ أَهْلَكَ ، وَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ ، فَلَمَّا كَانَ فِي الصُّبْحِ ، قَالَ : قُمِ الآنَ إِنْ شِئْتَ ، قَالَ : فَقَامَا فَصَلَّيَا ثُمَّ رَكَعَا ، ثُمَّ خَرَجَا إِلَى الصَّلاةِ ، وَجَاءَ أَبُو الدَّرْدَاءِ لِيُخْبِرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالَّذِي أَمَرَهُ سَلْمَانُ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” إِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا مِثْلَ الَّذِي قَالَ لَكَ سَلْمَانُ ” .

ʿAwn bin ʿAbī Juḥāyfah narrates from his father that Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ   said, “Indeed your body has a right over you…” [al-Bukhārī]


The first time that I can recall realising that I need to do something about my physical wellbeing, was years ago when I performed sajdah (prostration in prayer)and my belly bounced to the ground, not just my head. I could not offer a basic act of worship with the dignity it deserved. Sadly I went off course. Some factors are in my control, and some are not. A few years have now gone by wherein about two thirds of the time I was walking with crutches, leading to a vicious cycle of lack of exercise and care, which compounded existing health issues. On the 1st September 2017 I decided to grab the bull by the horns and go on a vigorous diet. Here are some thoughts I would like to share.


Fear Allah as best you are able to

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

Sūrah ʾat-Taghābūn (verse 16) instructs us, “Fear Allāh as best you are able to…”. So why do we restrict this only to purely “religious” matters? I had reached a state of zero exercise. There were times when crawling for ablution and prayer made me scream. However, I thought, what is within my capacity? I could not exercise, but I could stop stuffing myself. So I concentrated on what I am able to do and a few months later I am now able to undertake light exercise again.

But what will people say?


A major stumbling block for many in doing the right thing is, “But what will people say?” What Allāh says is secondary to them. Again I thought, this is not exclusively a religious phenomenon. I do not feel hunger in the early morning and am always hungry at night irrespective whether and what I ate during the day. The people say that you HAVE to stuff something down your throat in the morning even if you do not feel hunger. Further you have to be a slave to food and have SIX small meals throughout the day. Is it Sunnah to eat when not hungry? What happened to keeping a third of the belly empty? Did the first generations of Muslims formally sit down to eat at fixed times and fix these at three? I say no and my body said no. Based on my requirements, I researched a bit andI came across OMAD (One Meal A Day). I have implemented this diet for nearly four months (with maybe 5 cheat days) and thank Allāh for the overall benefits of a diet which is closer to the Sunnah than the lifestyle of gluttony we have become accustomed to. I have lost 7kg so far. I feel much better. For the first time in my life I am having deep sleep. I am praying from a standing position, not sitting on a chair. There is less strain on my poor damaged ankles and knees. All praise belongs to Allāh.


A Believer can control his expenditure


The great saint of India, ʾAshraf ʿAlī Thānwī (Allāh’s mercy be upon him) advised that when we are in financial difficulties we tend to seek ways to increase our income, whereas this is fixed and predetermined by Allāh. On the other hand, expenditure is within our hands. It is that end which we should focus on. I once joked that there is not much for me to cut down on except to stop eating. After all, I already “coast” when driving downhill to save on fuel. Now that I have gone through four months of no breakfast and lunch including no snacks, however supposedly healthy, I have seen financial benefits as well. I normally live on my credit card (without incurring interest!). When I receive my salary I immediately pay my monthly bills and there is not much left on the very day of receipt. With a bit of a lower expenditure, this was this first month in years that I had some respectable amount left. In fact I was genuinely confused, since I have become so used to allocating almost everything to third parties and am not used to having an amount left over.


Our Focus on the material diverts us from Allāh


This is a topic on its own and requires further elucidation. Certainly Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  utilised physical means and to deny the world’s reality is not Sunnah. However, we just love to exaggerate what we like until the truth becomes a means of falsehood. So yes, Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ   taught us cleanliness, but using that as an excuse for your glamorous dressing and cosmetics is a most unjust lie when attributed to the simple  Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  . Similarly many of the religious like to enumerate the number of Sunnah ways they eat, but never reach the issue of amount. Food has become an obsession (look at the size of the bellies of the religious) and we forget that it is a simple means which Allāh had created for our sustenance and that the actual Sustainer is Allāh. The amount we require according to Sunnah, which we do  not mention, is quite minimal. When one attends a meal at a religious gathering (Tablīgh, the spiritual reformatories or the educational institutions etc) in South Africa, then without fail one will hear someone who does not eat much being mocked, “You are a poor batsman, eat more!” How heart-breaking that a religious gathering, Sunnah is regarded as a defect, and contravention of Sunnah is a virtue.

Some people become more obese during Ramaḍān, whereas in this month spiritual energy is so much more apparent. During this blessed month I normally have a cup of green tea, a glass of water and a date in the morning. In the evening I have a date, green tea and 2 litres of water. If I feel real adventurous, I party with a few olives. I do not imply anything special about myself. I write these words in the same vein as I would I say that I inhale and exhale to survive. Food is but a means from our Sustainer, and this is readily apparent to anyone who wishes to see it during Ramaḍān.

Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  sought out the absent and those in difficulty


Not so his supposed followers. Illness keeps one away from people and in the home. Meet someone after a lengthy duration and it is, “Hey, I haven’t seen you for ages!” Supposedly for some, Islām suffices with external virtues such as the length of a beard and a cut of a cloth. Sunnahs of the heart are foreign concepts.


Everything is black and white for this community


For some reason our minds have become programmed to see everything in very narrow constructs, there is just no grey area or consideration for another opinion. This attitude is not restricted to major religious and political issues of the day, but permeates to petty social interactions of our lives. An example in my life….. my left knee is still very weak. I cannot sit in the prayer posture or between prostrations without stretching out to my right. Sitting normally is extremely painful. On the other hand, I currently have the strength to stand, and do not deem praying while sitting for the entire duration to be permissible for me. As such, I need to be by the right hand side wall, or have nobody to my right, as I am forced to stretch in that direction. Try and explain this to the illustrious intellectual descendants of ʾal-Ghazzālī and ʾIbn Kathīr. No, either you are ill and I’ll get you a chair, or you are fine and can’t ask me to make space for you. The small minds of this community make it difficult to attend the Masjid, even when physically capable. How many other issues we face due to such attitudes I cannot enumerate.


We have been prohibited from artificial formalities

عن عمر رضي الله عنه قال: نُهِينَا عَنِ التَّكَلُّفِ. رواه البخاري.

ʿUmar (may Allāh be pleased with him) said, “We have been prohibited from takalluf [artificial formalities].” [al-Bukhari]

My teacher, Muḥammad Doodat (may Allāh guard him and accept him), is famous for his tough love. One lesson I always value is when he walked by carrying his books and eager beaver student me rushed forth to shake his hands. He rebuked me that did I expect him to drop his books just because I think I am being respectful? His hands are occupied and in fact what I am doing is not Sunnah, but causing difficulty to another Muslim, who in addition, happens to be my teacher.

Somehow, my peers, who might not have received the same tough love lesson, but definitely learnt the above Ḥadīth, seem to regard my crutches as the latest fashion accessories. Who cares what difficulty and pain they put me through. They expect me drop my crutches and to shake their pious hands. If you cannot assist, then at least desist from harm. I do not regard their hand grabbing as Sunnah. Sunnah is based on thoughtfulness, not artificial social formalities.  Again, a petty example of the broader mentality issues that need to be addressed.

سليمان الكندي

Twitter: @sulayman_Kindi



Biography of Allah’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ in 29 Nights with Podcasts (25-30)


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 I did, ‘Why did you 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

Biography of Allah’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ in 29 Nights with Podcasts (20-24)


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 (19/20? 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.


و صلى الله على راكب البراق كامل الأخلاق

Biography of Allah’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ in 29 Nights with Podcasts (15-19)

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

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.

و صلى الله على راكب البراق كامل الأخلاق

Biography of Allah’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ in 29 Nights with Podcasts (11-13)

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


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 tribes 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.

Biography of Allah’s Messenger صَلَّى الله عَلَيْهِ وَسَلَّمَ in 29 Nights with Podcasts (14)

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


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.

و صلى الله على راكب البراق كامل الأخلاق

Qaṭar: Satan’s Horn vs Dajjāl’s Foes

عن زيد بن خالد الجهني رضي الله عنه أن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال: من فطر صائماً كان له مثل أجره غير أنه لا ينقص من أجر الصائم شيئاً. رواه الترمذي

Zayd bin Khālid al-Juhānī (May Allāh be pleased with him) narrates the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  said, “He who gives a fasting person something to break his fast with, receives a similar reward as him, without anything being reduced from the reward of the one who fasted.” [at-Tirmiẓī]


I start with this Ḥadīth. If it does not trouble you that contrary to feeding others, there are supposed Muslims who can gleefully try and blockade the food of other fasting Muslims during Ramaḍān, then indeed you are far too sophisticated for me. I respectfully ask you not to read any further and leave me to simple people who have some heart.




  • Firstly, I state at the outset that I am not going to be presenting some behind the scenes inside news, I do not have such news.
  • Secondly, I am presenting two Ḥadīths applicable to the two parties at loggerheads. These are intended to understand the parties involved in terms of their general character, nature and motivations. I do not claim for an instant that either Ḥadīth refers to the current crisis definitely or specifically.

Two Camps – Their Histories


Najd is the central part of Arabia, to the east of al-Ḥijāz, the western coastal strip which included Makkah and al-Madīnah. The House of Saʿūd is based in Najd. They first appear in history less than 6 centuries back in ad-Diriyah in Najd. The Saʿūd later relocated to their present capital, Riyāḍ, which is also in Najd.


Whilst 6 centuries may seem long, in terms of Arab lineages this is nothing and in fact presents a problem. Whilst other royal families can trace their lineages back to the tribes which were contemporary to Allāhs Messengerصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  the Saʿūdīs cannot. There are sometimes claims of Banū Ḥanīfah, sometimes of ʿAnazah but they are not conclusively proved. Where they irrefutably originated from before 6 centuries ago remains a mystery. This played into the hands of Egypt which was in conflict with the Saʿūdīs during the 1960s. Ṣawtul ʿArab radio boldly broadcast that they were not Arabs at all, but Jews. On the other hand, in other lands, the current and historical Arab kings could trace their lineage to actual Arab tribes (e.g. the Jordanian king is Ḥāshimī, Qurashī and the Rashīdīs who represented the Ottomans and fought against the Saʿūdīs are from Kindah, i.e. Kindīs). My teacher who taught in Makkah for several years mentioned that when a newspaper raised this question, the government’s reaction was to angrily demand how they could even question them, rather than simply produce their family tree.


Whatever the reality, the Saʿūdīs cannot conclusively be identified with any tribe mentioned in the Ḥadīth, only a region. Since the others have a distinct tribal identity, often outside the region (e.g. the Rashīdīs as Kindīs originate from Yemen) from the other angle, the region of Najd is symbolic of the House of Saʿūd who have lived there and currently rule there. From there they spread out and contaminated the Ḥijāz.


The people of Qaṭar too are not native to their present land. Three centuries ago the tribe of Banū Tamīm left Najd for Qaṭar where they reside to this day. Although, like any other tribe, there are Tamīmīs scattered throughout the modern world, it is only in Qaṭar that they form a cohesive tribal unit ruling over an independent land. The ruling family, the Āl Thānī, is descended from Qaʿqaʿ bin ʿAmr at-Tamīmī, who fought under Khālid bin al-Walīd (may Allāh be pleased with him) at Yarmūk. (On a side note, it irks me when journalists and even scholars cannot distinguish between al (the) and āl or aal (family of). That laymen do not know that it is Sūrah Āl ʿImrān not al-ʿImrān is understandable. For the learned not to exercise their brains is another matter). In short the ʾĀl Saʿūd are identified with Najd whilst Qaṭarīs have a primary tribal identity, documented right to the era of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , the Banū Tamīm, which can be separated from the residential or regional identity.


Two Ḥadīths


There is a Ḥadīth related to Najd. It is narrated by ʾal-ʾImām ʾal-Bukhārī under the Chapter of Fitan (tribulations before the end of the world). It speaks of the region in relation to the tribulations, not any tribe, i.e. whilst Kindah, Tamīm and many other tribes may have passed through at various stages in history, the prophecy refers to certain people who actually inhabit Najd at the time of the tribulations. If Allāh wills these tribulations to be contemporary to our times, then there can be only one candidate the Ḥadīth refers to – the ʾĀl Saʿūd. Tamīm has vacated Najd. The Ḥadīth is as follows:


حدثنا علي بن عبد الله حدثنا أزهر بن سعد عن ابن عون عن نافع عن ابن عمر قال ذكر النبي صَلَّى اللَّهُ عَلَيْهِ اللهم بارك لنا في شأمنا اللهم بارك لنا في يمننا قالوا يا رسول الله وفي نجدنا قال اللهم بارك لنا في شأمنا اللهم بارك لنا في يمننا قالوا يا رسول الله وفي نجدنا فأظنه قال في الثالثة هناك الزلازل والفتن وبها يطلع قرن الشيطان

ʿAbdullāh bin ʿUmar (may Allāh be pleased with father and son) narrates that the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  prayed, “O Allāh! Bless us in our Syria, O Allāh bless us in our Yemen.”

“O Allāh’s Messenger!” exclaimed [some people from Najd], “And in our Najd!”

[The Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  again] prayed, “O Allāh! Bless us in our Syria, O Allāh bless us in our Yemen.”

“O Allāh’s Messenger!” [they again] exclaimed, “And in our Najd!”

I [Ibn ʿUmar] think it was after the third time that he replied, “Over there will be tremors and tribulations. Over there does Satan’s horn rise.” [al-Bukhārī]


Syria is to the north of ʾal-Ḥijāz, while Yemen is to the south. She has no western neighbour, other than the Red Sea. Najd, to the east, was intentionally omitted from the prayer of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . What does that tell you?


On the other hand, what does the Ḥadīth say of Banū Tamīm, i.e. the Qaṭārīs? ʿAl-Bukhārī narrates the following as well, in ʿal-Maghāzī :

عن أبي هريرة رضي الله عنه قال لا أزال أحب بني تميم بعد ثلاث سمعته من رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  يقولها فيهم هم أشد أمتي على الدجال وكانت فيهم سبية عند عائشة فقال أعتقيها فإنها من ولد إسماعيل وجاءت صدقاتهم فقال هذه صدقات قومي

Abū Hurayrah (may Allāh be pleased with him) states:

I have always loved the Banū Tamīm since I heard Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  saying three things about them. “They will be the severest of my nation against Dajjāl.” Furthermore ʿĀishah had a captive from amongst them. So he said, “Free her, for she is from the descendants of Ismāʿīl.” When their charity arrived, he said, “These are the charities of my people.” [al-Bukhārī]


So there you have it. The people from where Satan’s horn rises have imposed a blockade on those who will be the severest against the Anti-Christ, the descendants of ʾIsmāʿīl (peace be upon him), the people of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .


  • Is it not Satanic for supposed Muslims to cut off the food of other Muslims during Ramaḍān of all times?
  • Is it not Satanic to expel Muslims, separating mixed families, father from children, husbands from wives?
  • Is it not Satanic to threaten 15 years imprisonment for those who express sympathy for their brethren in Qaṭār? (To be fair it is their ally, UAE)

Or are these Saʿūdī acts, sometimes I forget the difference between Satan and Saʿūd…

Track Record


I have no right to impose my interpretation of Ḥadīth on others (unlike some people), you may disagree, as long you do not endanger your faith by disputing Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  himself. Yet I would dare suggest that if you are honest and look at recent history it should be clear as to who wears the badge of Satan’s horn and who opposes the forces of the Anti-Christ.


Most certainly we can find fault with Qaṭārīs, as we can find in ourselves. Yet on the balance, Qaṭār is a nation which assists the poor and their shortcomings are human shortcomings, not deliberate assaults against Islām and Muslims, which their neighbours are guilty of.


The ʾUmmah has remained silent for far too long. It is close to a century now that Makkah and al-Madīnah have had to endure the Saʿūd rule initiated with the shedding of Muslim blood and the deliberate obstruction of the effort to revive the Khilāfah which the Turks had just abandoned. Also, who amongst the educated did not know that they were in the pay of the British? These should have been warning signals, but that was another generation. It may be that they had no full information and being under colonial rule, were desperate for any ruler who claimed the banner of Islām.


But that was then. Time has moved on and news is no longer the privilege of a few.

Yet the Saʿūd slavery to American interests was now known but overlooked.

The princes’ spending the Ummah’s wealth on gambling and prostitution was overlooked.

The utter destruction of the Islāmic heritage was overlooked.

The imprisonment and torture of opposition figures, including scholars were overlooked.

The deliberate interference amongst foreign Muslim communities in their Masājid, instead of inviting non-Muslims to Islām, was overlooked.

The deliberate ritualisation of Ḥajj and the segregation of Muslim for the first time were overlooked.

The inviting of Christian and Jewish troops to tramp on the sacred soil of Arabia was overlooked.

That not even extremist Shīʿah rulers had had the guts to disobey that final command of Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  was overlooked.

The collaboration in overthrowing the only pious ruler modern Egypt has known and was democratically elected was overlooked.

The funding of Pharaoh Mubārak and Pharaoh Sīsī to help the Zionist besiege Ghazzah was overlooked.

Thus the deaths in Ghazzah resulting from the Saʿūdī-Egyptian siege were overlooked.


Now as we approach the century mark, our leaders will overlook the assault on another Muslim people whom Allāh’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  has praised. They are assaulted not by America or the Zionists, but by the “Custodian” of the Ḥaramayn.


Why? They do not have the same excuse as the previous generations. The reality is that Saʿūdī petrodollars and visas buy their silence. Just how much will Saʿūdī petrodollars and visas help them in their graves?


May Allāh bless Shaykh Salmān an-Nadwī, who has fearlessly denounced the Satanists err.. Saʿūdīs.


I shall not say, “Enough is enough!” That time passed by years ago. If your only concern when visiting the Ḥaramayn is which is the best perfume and clothing shops, then I can only pray that at least the Qaṭar siege will make you a more sensitised slave of Allāh.


سليمان الكندي

Twitter: @sulayman_Kindi