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loverandservantoftheahlulbayt · 3 years ago

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🍂🥀🍂 Imam Hasan (as), a brief look into his Life 🍂

🍂(This is) an account of the Imam after the Commander of the faithful, peace be on him, the date of his birth, the evidence for his Imamates the period of his succession, the time of his death, and the place of his grave. (It also provides) a brief outline of the reports about him.

The Imam after the Commander of the faithful, peace be on him, was his son al-Hasan, the son of the mistress of the women of the worlds, Fatima, daughter of Muhammad, the Lord of messengers, may God bless him and his pure family. (Al-Hasan's) kunya was Abu Muhammad. He was born in Medina, on the night of the middle day of the month of Ramadan, three years after the hijra (624).

His mother, Fatima, peace be on her, brought him to the Prophet, may God bless him and his family, on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Prophet, may God bless him and his family. He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).

[It is reported by a group (of authorities), including Ahmad b. Salih. al-Tamimi on the authority of Abd Allah b. Isa, on the authority of Jafar al-Sadiq b. Muhammad, peace be on him;]

Al-Hasan, peace be on him, was the most similar person to the Apostle of God, may God bless him and his family, in form, manner and nobility.

[It is reported by a group (of authorities), including Ma'mar, on the authority of al-Zuhri, on the authority of Anas b. Malik, who said:]

No one was more like the Apostle of God, may God bless him and his family, than al-Hasan b. Ali, peace be on them.

[Ibrahim b. Ali al-Rafi'i reported on the authority of his father, on the authority of his grandmother Zaynab, daughter of Abu Rafi' - and Shabib b. Abi Rafi' al-Rafi'i on the authority of those who told him - she said:]

Fatima, peace be on her, brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of God, may God bless him and his family, at the time when he was suffering from the sickness from which he died.

“Apostle of God,” she said, “these are your two (grand) sons. Give them something as an inheritance.”

“As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”

Al-Hasan b. Ali, peace be on him, was the testamentary trustee (wasi) of the Commander of the faithful, peace be on him, over his family, his children and his followers. He bequeathed him to look after his position and (the position of) his taxes (sadaqat) and he wrote him a covenant (of succession) which is well-known. His testamentary trusteeship is obvious in terms of the outlines of religion, the essential characteristic of wisdom and good-breeding. A great number of scholars have reported this trusteeship and many of the men of understanding have realised the truth of this through his (attitude to) the world.

🍂Al-Hasan's Succession to the Caliphate and his Abdication🍂

When the Commander of the faithful, peace be on him, died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.

[Abu Mikhnaf Lut b. Yahya al-Azdi reported: Ashath b. Suwar told me on the authority of Abu Ishaq al-Sabi'i and others, who said;]

Al-Hasan b. Ali, peace be on them, addressed the people towards dawn on the night in which the Commander of the faithful, peace be on him, died. He praised and glorified God and blessed the Apostle of God, may God bless him and his family. Then he said:

There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands.

He, peace be on him, has died on this the night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata'), with which he was intending to buy a servant for his family.

Then tears overcame him and he wept and the people wept with him.

Then he continued:

I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with God's permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world) . I am of the House, from whom God has sent away abomination and whom God has purified thoroughly. I am of the House for whom God has required love in his Book, when God, the Most High, said: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself [ XXXIII 33 ]. The good is love for us, the House.

Then he sat down.

Abd Allah b. al-Abbas, may God have mercy on him, arose in front of him and said:

People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.

The people answered him saying:

No one is more loved by us nor has anyone more right to succession (khilafa).

They rushed forward to pledge allegiance to him as successor. That was on Friday on the eleventh of the month of Ramadan in the year 40 A.H. (660). Then he assigned (the posts of) the tax collectors and he gave instructions to the governors (of the provinces). He sent Abd Allah b. al-Abbas to Basra. He took charge of all the matters.

When Mu'awiya b. Abi Sufyan learnt of the death of the Commander of the faithful, peace be on him, and the people's pledge of allegiance to his son, al-Hasan, peace be on him, he sent a man of secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for al-Hasan, peace be on him. Al-Hasan, peace be on him, learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.

Then al-Hasan, peace be on him, wrote to Muawiya:

You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if God wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:

Say to him who desires the contrary of the one who has died: Prepare for another like him, as if (from the same) root.

I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.

Muawiya replied to him with his letter, which there is no need to mention. There followed between him and al-Hasan, peace be on him, correspondences messages and disputes regarding the right of al- Hasan, peace be on him, to authority and the unlawful seizure of power of those who came before his father, peace be on him, and of Mu'awiya's attempt to strip the nephew of the Apostle of God, may God bless him and his family, from his authority and of their (the House's) right to it apart from them. (All these) matters would take too long to describe.

Muawiya set off towards Iraq. When he reached the bridge of Manbij, al-Hasan, peace be on him, reacted. He sent Hujr b. Adi to order the leaders of Amman to set out and to call the people together for war.

They were slow to (answer) him and then they came forward. (Al- Hasan) had a mixed band of men: some of them belonged to his Sh'ia and to his father's: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discords and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.

He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he, peace be on him, wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu'awiya and the Syrians. He ordered the call to be made:

The prayer is a general one (which all should attend) (al-salat jamia).

They gathered and he went up on the pulpit and addressed them. He said:

Praise belongs to God whenever a man praises Him. I testify that there is no god but God whenever a man testifies to Him. I testify that Muhammad is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may God bless him and his family. By God, I hope that I shall always be with God's praise and kindness. I am the sincerest of God's creatures in giving advice to them.

I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune tor him. Indeed what you dislike about unity (jama'a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you and may He guide me and you to that in which there is love and satisfaction.

[He reported:]

The people began to look at one another and asked each other, “What do you think he intends by what he has just said?

“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.

“By Gods the man has become an unbelievers they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman b. Abd Allah b. Ja'al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:

Summon (the tribes of) Rabia and Hamdan to me.

They were summoned to him and they surrounded him and defended him, peace be on him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah b. Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:

God is greater (Allaku akbar)! You have become a polytheist, Hasan, just like your father became a polytheist before.

Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan's Shi'a called Abd Allah b. Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan b. Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.

Al-Hasan, peace be on him, was carried on a stretcher to al- Mada'in where he was lodged with Sa'd b. Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.

Al-Hasan, peace be on him, was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu'awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over al-Hasan, peace be on him, when they got to his camp, or to kill him treacherously.

Al-Hasan, peace be on him, learnt of that when a letter came to him from Qays b. Sa'd, may God be pleased with him. He had sent Qays with Ubayd Allah b. Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama'a). He had said to Ubayd Allah:

If you are struck down, then the commander will be Qays b. Sad.

Qays b. Sad's letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah b. Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya's camp. In the morning the people found their leader missing. Qays b. Sa'd, may God be pleased with him, said the prayer with them and took charge of their affairs.

Al-Hasan's awareness of the people's desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father's Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.

Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody's interests would be served. Al-Hasan, peace be on him, did not trust him. He was aware of his deception and his attempts at assassination.

However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers' understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin's desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.

Therefore he, peace be on him, bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before God, the Most High, and all the Muslims, of what had taken place among them. He stipulated:

That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salat) (as prayer) against him should be set aside;

That his Shia, may God be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.

Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he Said

By God, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay zakat. Indeed you do that (already). I fought so that I might have power over you and God has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan, peace be on him, (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.

Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.

Al-Hasan and al-Husayn, peace be on them, were present. Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:

O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.

Groups of the people in the mosque shouted out: “Amen, Amen”

When the peace between al-Hasan, peace be on him, and Muawiya was concluded in the way we have mentioned, al-Hasan, peace be on him, left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration. (Then) the latter decided to have the pledge of allegiance given to his son, Yazid, (as his successor).

He communicated secretly with Ju'da, daughter of al-Ash'ath b. Qays- she was the wife of al-Hasan, peace be on him - to urge her to poison him. He gave an undertaking to her that he would marry her to his son, Yazid, and he sent her a hundred thousand dirhams. Juda gave him the poison to drink but he lingered on sick for forty days. He passed along his (final) road in the month of Safar in the year 50 A. H. (670).

At that time, he was forty-eight years of age. His succession (to the Imamate) had been for ten years. His brother and testamentary trustee (wasp), al-Husayn, peace be on him, undertook the washing and shrouding of his body, and buried him with his grand mother, Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her, in (the cemetery) of al Baqi.

Reports of the Cause of the Death of al-Hasan, Peace be on him, and of Mu'awiya Poisoning him, the Story of his Burial and the Actions and Statements Concerning that.

[Isa b. Mihran reported: Ubayd Allah b. al-Sabb'ah told us: Jarir told us on the authority of Mughira, who said:]

Muawiya sent to Juda daughter of al-Ashath b. Qays:

I will arrange for you to marry my son, Yazid, on condition that you poison al-Hasan.

He also, sent her a hundred thousand dirhams.

She did that: she poisoned al-Hasan, peace be on him. (Mu'awiya) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying:

Sons of a woman who poisons her husbands.

[Isa b. Mihran reported: 'Uthman b. Umar told me Ibn Awn told us on the authority ot 'Umar b. lshaq, who said.]

I was with al-Hasan and al-Husayn, peace be on them, in the house. Al-Hasan, peace be on him, came in from outside and then went out again. He said:

I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.

Who gave you the poison to drink, al-Husayn, peace be on him, asked him, and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. It he may not remain as he is, then I should like to be free of any blame.

[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]

When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said.

My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me.

When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there.

My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.

When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. 'A'isha had joined them on a mule and she was saying:

What is there between you and me that you should allow someone I don't want to, to enter my house?

Marwan began to recite:

O Lord, battle is better than ease.

(Then he went on:)

Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.

Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn 'Abbas hurried to Marwan and said to him;

Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.

Then he went to A'isha and said to her:

What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya') of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.

Al-Husayn, peace be on him, said:

By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.

Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi' beside his grandmother, Fatima daughter of Asad b. Hashim b. 'Abd Manaf, may God be pleased with her.

Complete ref:

Kitab al Irshad (The Book of Guidance)

Pages 279 - 289

By Sheikh al Mufid

Translated by I.K.A Howard

Published by Tahrike Tarsile Quran

Paper back, I.S.B.N 0-940368-11-0

Contributed by Br. Ali Abbas,

mailto:[email protected]

🍂🕊🍂 al.islam.org 🍂🕊🍂

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lifeofresulullah · 4 years ago

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The Life of The Prophet Muhammad(pbuh): Calling the Tribes to Islam, the Allegiances of Aqaba and Migration to Madinah

Migration to Madinah Starts

The allegiances and agreements made between the Muslims of Madina and our Holy Prophet (PBUH) opened a brand new arena before the Muslims. Living in their new community would allow them to talk about their beliefs openly, perform their religious duties freely, and fearlessly protect and spread their faith; the two most powerful tribes in Madina, the Aws and Kahzraj, promised to receive them with open arms, to protect them in all kinds of circumstances and not to withhold their help. It appeared as if the Sun of Islam (PBUH) would be shining with all his majesty in Madina very soon.

While the polytheists were concerned that the Muslims would move to this place of safety, our Holy Prophet (PBUH) was exerting all his efforts into making this new homeland that was rapidly embracing Islam the capital of Islam.

Mecca was in a very sensitive situation. When the polytheists heard that Allah’s Apostle (PBUH) had contracted an agreement with the Muslims of Madina, they further tortured the Muslims to a much greater extent.

Life in Mecca was like a punishment for the Muslims; it was as if the drinking water and the air were a burning fire.

The Muslims explained their troublesome and painful situation to our Holy Prophet (PBUH) and requested permission to immigrate. At first, our Holy Prophet (PBUH) indicated that permission had not been granted to him. However, he was granted permission in the following days and happily notified the Muslims of having received the approval:

“I was shown and it was made known to me that the place you will immigrate to is a city in between two black rocks and is filled with dates. Those who want to leave Mecca should go there and unite with their siblings from among the Muslims of Madina. Allah, the Exalted, has made them your siblings and Madina a home in which you will find safety and peace.”

As it is seen, when the threats and oppressions of Qurayshi polytheists on Muslims reached a point that did not allow Muslims to practice and spread Islam, the Messenger of Allah had allowed them to migrate. The following word of Hazrat Aisha expresses this state: “The believer had to migrate to Allah or His messenger for his religion because he had the fear of being prohibited from practicing his religion.”

“Then, migration, as it is sometimes expressed wrongly, is not an escape but a search. It is the search for a suitable environment for practicing the religion, which was in a point of elimination due to the threats and dangers. The religion determined its practice and application as its aim. If the conditions of the place a person lives in do not let this aim be practiced, it is a religious obligation for him to migrate from that place. The Quran does not regard those people as excused if they do not migrate and holds them responsible. They are obliged to look for a place where they can practice their religion.”

After this permission, the Messenger of Allah thought thoroughly about the act of migration, which was “a search for a suitable place to practice and spread the religion”. When it came time to immigrate, he continuously reminded the Muslims to act with caution and prudence and advised them to leave in small groups so as to not attract the polytheists’ attention.

In accordance to our Holy Prophet’s (PBUH) advice, the Muslims proceeded on their way to Madina individually and in small groups, which sometimes included only two people.

The first companion who emigrated from Mecca to Madina was Abu Salama Ibn Abdi’l-Asad.

The polytheists realized what was going on; they made the Muslims they could catch turn back. They were doing all they could in hopes that the Muslims would abandon their faith. They were separating wives from their husbands and objecting to them immigrating with their husbands. Some of the Muslims were being imprisoned. However, they did not want to kill anyone fearing that a war could break. Nonetheless, they did their best to dissuade the Muslims from immigrating by subjecting them to all kinds of unimaginable torture and cruelty. However, the Muslims had made up their mind and were determined to move to Madina regardless of the costs. They were finally able to overcome all of the obstacles and continued with their departure.

The bright horizons were smiling at them already. They had escaped from the circle of torture and oppression and were now opening their wings towards the horizon. Besides, Madina and its inhabitants were anxiously awaiting their arrival.

MIGRATION OF HAZRAT UMAR

While the other Muslims were in the process of emigrating in secret, Hazrat Umar was girding on his sword. He took his bow, arrow, and spear and went to the Kaaba. He openly circumambulated the Kaaba seven times. He bravely called out to the ringleaders of the polytheists who were present:

“I am emigrating in the way of Allah so that I can protect my religion. If one wants to leave his wife as a widow, to make his mother cry, and to have his children orphaned, then come before me on this valley!”

After this fearless cry, about twenty Muslims went towards Madina in broad daylight. None of the polytheists had any courage to track them down.

In a few months, a great percentage of Muslims had departed from Mecca to Madina. Our Holy Prophet (PBUH), Hazrat Abu Bakr, Hazrat Ali, the needy who could not afford a long journey, those who did not have the strength to endure a long crossing, and those imprisoned by the polytheists stayed behind.

Our Holy Prophet (PBUH) also had the intention to emigrate. However, he was awaiting Allah’s permission in this matter. In fact, when Hazrat Abu Bakr disclosed his wish to emigrate our Holy Prophet (PBUH) said, “Be patient. It is hoped that Allah will grant you a companion” (to emigrate with.)

THE PANIC OF POLYTHEISTS

The tribes of Aws and Khazraj greeted the Muslims who gradually immigrated to Madina immensely well. They sheltered them and provided homes for them. Married immigrants stayed at the homes of those who were married whereas single immigrants stayed at the home of Sa’d bin Haythama, who was another unmarried companion.

The polytheists of the Quraysh panicked when they saw that the Muslims who had immigrated were being sheltered, helped, and uniting with the other Muslims in Madina. Their worries increased altogether when they thought about our Holy Prophet (PBUH) also emigrating, coming to the forefront, waging a war against them, and having the power to cut off the trade route to Damascus.

Meeting at Daru’n-Nadwa

They immediately convened at Daru’n-Nadwa to discuss how they could take measures.

Daru’n-Nadwa was a residence that faced the Kaaba and belonged to one of our Holy Prophet’s (PBUH) forefathers, Qusay bin Kab. The leading figures of the Quraysh would always gather here to discuss matters and consult with one another.

They arranged to discuss the matter regarding our Holy Prophet (PBUH) and met at Dar’un-Nadwa one morning.

In the meantime, they saw a well-dressed, sharp-eyed elderly man standing in front of the door. They asked this man, “Who are you?” “I am an elder from Najid” answered the man, “I heard about this meeting so I came to explain my thoughts. I want to express my opinions regarding measures that I deem to be suitable and unsuitable!”

The Qurayshis welcomed him and said, “Alright, enter!” Actually, the old man was a devil that had entered into the form of a human.

The Terrible Decision They Made!

There were about 100 Qurayshis at the meeting however only Abu Lahab was accepted from among the Sons of Hashim so that the others would not be informed right away. They opened the topic by asking, “What kind of measures should we take in the matter regarding Muhammad?”

Some of them said, “Let us imprison him by tying him with a chain.” The devil that had entered into human form replied, “No. By God, your idea is not suitable. If you imprison him, then his companions will tread on you and pull him away. They will advance with his propaganda and indoctrination and prevail over you. Think of another measure.” Upon this, some of them said, “Let us drive him away from our community and country! After he separates from us, have him go wherever he wants.”

The old man spoke again, “No, by God, your thought is not in good taste. Do you not see that his message and the sweetness and beauty of his words take command in the hearts of the people? If you drive him away, he will circulate among the Arab tribes and then rule over them. Afterwards he will tread over you and order you to do what he wants. For that reason you should think of something else!” At last, Abu Jahl got the chance to speak, “By God, I thought of a measure that none of you would have been able to think of.”

They asked, “what is it?”

Abu Jahl disclosed his idea:

“We do not have any other choice but to kill him. For that reason, we will choose a strong young man from each tribe. Then we will give each of them a sharp sword. They will all strike and kill him at once. That way, we will be freed from him and no one will know who killed him. When it happens in this way, the Hashimis will not be able to risk having a battle with all the other tribes and will consent to receiving blood money whether they like it or not. We will pay off the blood money and resolve the matter.” The devil that had entered the form of the old man came forth and said, “This is the correct idea and the most suitable solution.”

The others accepted Abu Jahl’s view and dispersed.

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sweetness-of-faith · 4 years ago

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In giving advice to his companions, the noble Prophet, peace be on him, once said: "Learn the Quran from four persons: Abdullah ibn Masud, Salim Mawla Abi Hudhayfah, Ubayy ibn Kab and Muadh ibn Jabal."

We have read about three of these companions before. But who was this fourth companion in whom the Prophet had so much confidence that he considered him a hujjah or competent authority to teach the Quran and be a source of reference for it?

Salim was a slave and when he accepted Islam he was adopted as a son by a Muslim who was formerly a leading nobleman of the Quraysh. When the practice of adoption (in which the adopted person was called the son of his adopted father) was banned, Salim simply became a brother, a companion and a mawla (protected person) of the one who had adopted him, Abu Hudhayfah ibn Utbah.

Through the blessings of Islam, Salim rose to a position of high esteem among the Muslims by virtue of his noble conduct and his piety. Both Salim and Abu Hudhayfah accepted Islam early.

Abu Hudhayfah himself did so in the face of bitter opposition from his father, the notorious Utbah ibn Rabi'ah who was particularly virulent in his attacks against the Prophet, peace be upon him, and his companions.

When the miraculous sign of the Quran was revealed abolishing adoption, people like Zayd and Salim had to change their names. Zayd who was known as Zayd ibn Muhammad had to be called after his own natural father.

Henceforth he was known as Zayd ibn Harithah. Salim however did not know the name of his father. Indeed he did not know who his father was. However he remained under the protection of Abu Hudhayfah and so came to be known as Salim Mawla Abi Hudhayfah.

In abolishing the practice of adoption, Islam wanted to emphasize the bonds and responsibilities of natural kinship. However, no relationship was greater or stronger than the bond of Islam and the ties of faith which was the basis of brotherhood.

The early Muslims understood this very well. There was nobody dearer to anyone of them after Allah and His Messenger than their brethren in faith. We have seen how the Ansar of Madinah welcomed and accepted the Muhajirin from Makkah and shared with them their homes and their wealth and their hearts.

This same spirit of brotherhood we see in the relationship between the Quraysh aristocrat, Abu Hudhayfah, and the despised and lowly slave, Salim. They remained to the very end of their lives something more than brothers; they died together, one body beside the other one soul with the other.

Such was the unique greatness of Islam. Ethnic background and social standing had no worth in the sight of Allah. Only faith and taqwa mattered as the miraculous signs of the Quran and the sayings of the Prophet emphasized over and over again:

"The most honorable of you in the sight of Allah, is the most Allah-fearing of you," says the Quran.

"No Arab has an advantage over a non-Arab except in taqwa (piety)," taught the noble Prophet who also said: "The son of a white woman has no advantage over the son of a black woman except in taqwa."

In the new and just society rounded by Islam, Abu Hudhayfah found honor for himself in protecting the one who was a slave. In this new and rightly-guided society rounded by Islam, which destroyed unjust class divisions and false social distinctions Salim found himself, through his honesty, his faith and his willingness to sacrifice, in the front line of the believers.

He was the "imam" of the Muhajirin from Makkah to Madinah, leading them in Salat in the masjid at Quba which was built by the blessed hands of the Prophet himself.

He became a competent authority in the Book of Allah so much so that the Prophet recommended that the Muslims learn the Quran from him. Salim was even further blessed and enjoyed a high estimation in the eyes of the Prophet, peace be on him, who said of him.

"Praise be to Allah Who has made among my Ummah such as you."

Even his fellow Muslim brothers used to call him "Salim min as-Salihin - Salim one of the righteous". The story of Salim is like the story of Bilal and that of tens of other slaves and poor persons whom Islam raised from slavery and degradation and 'made them, in the society of guidance and justice - imams, leaders and military commanders.

Salim's personality was shaped by Islamic virtues. One of these was his outspokenness when he felt it was his duty to speak out especially when a wrong was committed.

A well-known incident to illustrate this occurred after the liberation of Makkah. The Prophet sent some of his companions to the villages and tribes around the city.

He specified that they were being sent as du'at to invite people to Islam and not as fighters. Khalid ibn al-Walid was one of those sent out. During the mission however, to settle an old score from the days of Jahiliyyah, he fought with and killed a man even though the man testified that he was now a Muslim.

Accompanying Khalid on this mission was Salim and others. As soon as Salim saw what Khalid had done he went up to him and reprimanded him listing the mistakes he had committed.

Khalid, the great leader and military commander both during the days of Jahiliyyah and now in Islam, was silent for once. Khalid then tried to defend himself with increasing fervor. But Salim stood his ground and stuck to his view that Khalid had committed a grave error.

Salim did not look upon Khalid then as an abject slave would look upon a powerful Makkan nobleman. Not at all. Islam had placed them on an equal footing.

It was justice and truth that had to be defended. He did not look upon him as a leader whose mistakes were to be covered up or justified but rather as an equal partner in carrying out a responsibility and an obligation.

Neither did he come out in opposition to Khalid out of prejudice or passion but out of sincere advice and mutual self-criticism which Islam has hallowed. Such mutual sincerity was repeatedly emphasized by the Prophet himself when he said:

"Ad-dinu an-Nasihah. Ad-din u an-Nasihah. Ad-din u an-Nasihah." "Religion is sincere advice. Religion is sincere advice. Religion is sincere advice."

When the Prophet heard what Khalid had done, he was deeply grieved and made long and fervent supplication to his Nurturing Master. "O Master," he said, "I am innocent before you of what Khalid has done." And he asked: "Did anyone reprimand him?"

The Prophet's anger subsided somewhat when he was told: "Yes, Salim reprimanded him and opposed him." Salim lived close to the Prophet and the believers.

He was never slow or reluctant in his worship nor did he miss any campaign. In particular, the strong brotherly relationship which existed between him and Abu Hudhayfah grew with the passing days.

The Prophet, may Allah bless him and grant him peace, passed away to his Master. Abu Bakr assumed responsibility for the affairs of Muslims and immediately had to face the conspiracies of the apostates which resulted in the terrible battle of Yamamah.

Among the Muslim forces which made their way to the central heartlands of Arabia was Salim and his "brother", Abu Hudhayfah. At the beginning of the battle, the Muslim forces suffered major reverses.

The Muslims fought as individuals and so the strength that comes from solidarity was initially absent. But Khalid ibn al-Walid regrouped the Muslim forces anew and managed to achieve an amazing coordination.

Abu Hudhayfah and Salim embraced each other and made a vow to seek martyrdom in the path of the religion of Truth and thus attain felicity in the hereafter.

Yamamah was their tryst with destiny. To spur on the Muslims Abu Hudhayfah shouted: "Yaa ahl al-Quran - O people of the Quran! Adorn the Quran with your deeds," as his sword flashed through the army of Musaylamah the imposter like a whirlwind. Salim in his turn shouted:

"What a wretched bearer of the Quran am I, if the Muslims are attacked from my direction. Far be it from you, O Salim!”. With renewed courage he plunged into the battle.

When the standard-bearer of the Muhajirin, Zayd ibn al-Khattab, fell. Salim bore aloft the flag and continued fighting. His right hand was then severed and he held the standard aloft with his left hand while reciting aloud the miraculous sign of the glorious Quran:

"How many a Prophet fought in Allah's way and with him (fought) large bands of godly men! But they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast."

What an inspiring miraculous sign for such an occasion! And what a fitting epitaph for someone who had dedicated his life for the sake of Islam! A wave of apostates then overwhelmed Salim and he fell.

Some life remained with him until the battle came to an end with the death of Musaylamah. When the Muslims went about searching for their victims and their martyrs, they found Salim in the last throes of death.

As his life-blood ebbed away he asked them: "What has happened to Abu Hudhayfah?" "He has been martyred," came the reply. "Then put me to lie next to him," said Salim.

"He is close to you, Salim. He was martyred in this same place." Salim smiled a last faint smile and spoke no more. Both men had realized what they had hoped for.

Together they entered Islam. Together they lived. And together they were martyred. Salim, that great believer passed away to his Master. Of him, the great Umar ibn al-Khattab spoke as he lay dying: "If Salim were alive, I would have appointed him my successor."

#The Firsts #Sunday thoughts #صلوا على رسول الله

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basicsofislam · 4 years ago

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ISLAM 101: 5 PILLARS OF ISLAM: ALMS AND CHARITY: FIQH OF ZAKAT IN DETAIL:

POSSESSIONS ARE SUBJECT TO ZAKAT (Part 4)

HOW IS ZAKAT GIVEN ON MOTOR VEHICLES?

Included in a person’s basic necessities, in addition to a house, household items, clothes and food, are vehicles of transport. From this point of view, it initially becomes evident that no zakat is required on motor vehicles. As in the case of houses and household items, however, opting to fulfill this necessity luxuriously, which could have otherwise be fulfilled—owning cars which carry astronomical price tags—alters the prior viewpoint. In such cases, zakat comes into the picture, as these can no longer be considered to be simply items of necessity, owing to their pomposity. Notwithstanding the argument of some that people necessarily should own vehicles appropriate with their social positions, offering zakat on these vehicles certainly stands as a more prudent approach. Such a course of action implies forestalling, from the outset, possible dissent against wealth, and in fact, only by virtue of this approach will the social benefits of zakat be procured.

Thus, on one hand, no barriers are placed in front of those desiring expensive cars; while on the other, the possible ill feelings of the poor towards the rich are purged right from the beginning. And, as always, the morality of zakat comes into focus as man, essentially, makes his calculation of what is payable in the all-encompassing gaze of God.

In a case where vehicles are owned for trade or profit, the situation is entirely different and a simple calculation of one-fortieth, 2.5%, zakat is required on their total revenue. Taxis, buses, commercial trucks, interstate coaches, and so on, can be classified under this group. Even the value of number plates on taxis and minibuses, in some cities, can reach 10 or 20 times the value of the vehicle itself, which, in turn, reflects on the earned revenue. The revenue on trucks and semi-trailers used for transporting goods is also subject to zakat, and in similar vain, that of sea or air transportation vehicles. Vehicles used within a company, factory, or building site, such as forklifts and cranes, are classified as commercial machinery and also subject to zakat using the standard calculation.

In a nutshell, the zakat on vehicles owned for personal use is calculated according to its overall value, whereas the zakat on commercial vehicles is calculated according to its revenue.

HOW IS ZAKAT GIVEN ON LIVESTOCK?

As the nisab and ratio of zakat differ according to the item, as discussed above, so it also varies depending on the type and age of an animal held as livestock. In fact, camels, sheep and cattle all have independent systems for the calculation of zakat, all of which the Prophet himself (upon whom be peace) unambiguously designated.

The zakat on camels

Camels, as known, belong to desert climates and therefore may not be found in most of the geographical areas of the world. In many Muslim countries, however, they still undoubtedly hold significance as livestock with numerous benefits. The era of the Noble Prophet was a time when camels enjoyed immense popularity as virtually inseparable instruments of social life, ultimately holding a very profound meaning for the people of the region, utilized for riding, as beasts of burden, and as sources of meat and milk.

Moreover, camels at that time were a testament to the financial strength of a person. As understood by the grievous testimony of Kab ibn Malik, divulging his regret from lagging behind during the preliminary preparations for the Tabuk campaign, owning two camels was then considered to be a sign of wealth.6

Camels, in places maintaining their widespread use, still connote economic power, thus the validity of their subjection to zakat remains. The Islamic verdict pertaining to the zakat on camels has been ascertained, predicated upon the narrations of Anas ibn Malik, who describes his official correspondence with Caliph Abu Bakr in relation to the zakat on camels, to the effect that the former was given the following written instructions by the Caliph, embossed with the seal of the Prophet:

When one has 5 grazing camels for one year, their due is 1 sheep, which is also the due for 5 to 9 camels. The due for 10 to 14 camels is 2 sheep; for 15 to 19 camels it is 3 sheep; and for 20 to 24 camels it is 4 sheep. The due for 25 to 35 camels is a 2-year-old she-camel; for 36 to 45 it is a 3-year-old she-camel; for 46 to 60 it is a 4-year-old she-camel; for 61 to 75 it is a 5-year-old she-camel; for 76 to 90 it is two 3-year-old she-camels; and for 91 to 120 it is two 5-year-old she-camels.7

The zakat on cattle

T h e zakat required on cattle, another key multipurpose animal, has again been explicitly identified by hadith. Oxen, too, are classified under the same category. The measure instructed by the Noble Messenger pertaining to the nisab and amount of compulsory zakat on cattle are as follows:

The nisab for cattle is 30. For 30 to 40 heads of cattle, a 2.5 year-old male or female weaned calf; for 40 to 60, a 3 year- old weaned calf; for 60, two 1 year-old calves. For more than 60 heads of cattle, the rate is one calf per 30 heads and 1 weaned calf per 40 heads.8

These measures are for those who own cattle for other than commercial reasons. Those who buy and sell cattle, however, are obliged with a 2.5% zakat, as is the case with other commercial goods. Precisely, whenever a commodity sways towards a commercial domain, insofar as zakat is concerned, it is considered as commercial merchandise and thus subject to the standard of 2.5% zakat.

The zakat on sheep

The Prophet (upon whom be peace) has explained the necessary amount of zakat and nisab required on sheep. The instructions found in a treatise dictated by the Messenger to the zakat collectors regarding the zakat of sheep, can briefly be encapsulated as follows:

When one has 40 sheep or goats, their due is 1 sheep, which is the same for 40 to 120 sheep or goats. For 120 to 200 sheep, it is 2 sheep; for 200 to 399 it is 3 sheep; and for 400 to 500 it is 4 sheep.9

The zakat on horses and similar animals

Man’s purpose in keeping horses varies greatly, and whether they are subject to zakat or not differs according to these variances. During earlier times when horses were used in warfare, they could not be subject to zakat, simply because they were classified as war equipment, in line with the Prophet’s declaration, “zakat is not required of a Muslim’s horse or slave.”10

Today, horses are certainly kept for reasons other than war fare—namely, for riding or transporting heavy loads—sometimes even strictly for racing, not for gambling but for pleasure. On the word of Abu Hanifa horses are subject to zakat, a verdict predicated upon the hadith

transmitted by Zayd ibn Thabit: “One dinar or ten dirhams for every horse in possession that roams freely.”11 Accordingly, the owner has the free choice of either paying in cash for each horse, whether it is male or female, or treating it as a commercial possession, and thus extracting a one-fortieth amount of zakat. But keeping the horses for commercial intentions, would classify them as commercial merchandise, effectively nullifies the previous free choice.

Donkeys and mules that are exempt from zakat become subject to it when they are possessed for purposes of trade.

Perhaps the most important factor that distinguishes horses from other livestock is that they do not provide benefits from their meat, milk or wool. Hence, what remains important in horses is reproduction, whereas nama (augmentation), an imperative prerequisite of zakat, is the most central characteristic of other livestock. For that reason, horses are rarely kept by a single owner for purposes other than breeding, essentially a pretext for trade, and in line with this intention, they thus become subject to zakat.

The zakat on other animals

In addition to the animals for which zakat has evidently been elucidated by revelation, there are also those that have not been given a mention. Rapid industrial development has begotten countless ne w sectors, many of which are founded on animal breeding. Today in various regions of the world, animals or livestock are fed with the intention of benefiting from their products, like bees for honey, cows and sheep for milk, chickens for eggs, silkworms for silk etc…In fact, a great amount of production takes place in established modern dairies, poultry farms, trout-farms, and places built for beekeeping and sericulture. A question that may naturally come to mind regarding the zakat on these animals would be answered by stating that a 2.5% zakat is necessitated, in that they constitute commercial merchandise. In other words, if they are kept for commercial intentions, a 2.5% zakat is required; but if, on the contrary, they are fed for personal needs, then their zakat and nisab are evident. In essence, then, these animals become subject to zakat once they enter the commercial domain. This is the general principle which is applicable to any animal or insect.

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wisdomrays · 5 years ago

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CONSULTATION AND SUBMISSION

Question: When a consultation committee makes a decision but the decision seems to contradict some of the participants’ minds and opinions, then what would be the best attitude for them to take moving forward?

Submission – to use the dictionary definition – would be fulfilling the rulings, determinations, and decisions of an individual or a council comprised of various individuals who have been endorsed by the general public and are authorized to make decisions on different matters. These can be governmental institutions like the army and the police force, or civil society organizations. However, this does not mean that submission is to the individuals who are involved with the decision-making; especially for civil initiatives, no member has such a right to claim submission to themselves.

However, if the decision handed down is about a nationwide mobilization, then these decisions are crucial for collective success. As such, they should be obeyed. Under those conditions, consultation and submission are like the different faces of the same reality.

As mentioned in the question, matters accepted by a majority of a council may not seem reasonable to everyone and may not be accepted by everyone. To be absolved of responsibility before God, those who are members of the council can articulate the differences in their reasoning, refrain from rashly saying “yes,” and make a note of their opposition to decisions made. Actually, this is the real meaning of consultation. However, if a decision has been made on the issue at hand in spite of the opposition of some, then afterwards the opposing parties should not say a word against the decision and should conform to the decision. This kind of talk is back-biting, especially if the committee is convening to serve a lofty cause. Back-biting is a violation of the rights of a group that is serving the Truth and requires the one who back-bites to ask for forgiveness from each member of the council

Yes, we must respect decisions made through consultation. For example, imagine a consulting group decided to go someplace and then set out on their journey. Then, say, an accident took place on the road – may God prevent it. After the accident, those who had opposed the decision might be compelled to say things like, “Didn’t we tell you? If we had not gone, there would not have been an accident. We went, and this happened to us.” Not only is this criticism of fate, but it is also considered back-biting against the other friends.

The Prophet Muhammad’s (peace be upon him) determination on this matter is striking. He consulted with his Companions before the Battle of Uhud. His own view was to remain in Medina and fight on the defensive. However, as a result of the consultation, the decision was made to leave Medina and meet the enemy in the open. As a necessity of this decision, the Seal of the Prophethood went to Uhud. Sayyid Qutb’s excellent interpretation on this point is very appropriate: “When the Messenger of God set out for Uhud, if he had known not only that there would be 70 martyrs, but that Medina would be totally destroyed, he still would have gone in order to give the council its right.”

Yes, consultation has a very important place in Islam and the lives of Muslims. A destroyed Medina could be rebuilt, but if a principle of Islam had been destroyed, especially when its foundations were being laid down, it would have been impossible to reconstruct it. Consequently, everyone on a council should put forth his or her useful ideas to the group and they should enable everyone to understand those ideas. But then they should adhere to a decision even if it is contrary to their ideas.

The principles I have tried to present are related to submission to a decision. Another facet of this matter – which is just as important – are the responsibilities that fall on the shoulders of the decision-makers to ensure these decisions are acted upon. The Prophet’s life presents us many good examples from which we can derive general principles on this matter. Let’s take a bird’s-eye look at some historical events.

Arabs in the Age of Ignorance acted individually. Even the smallest incident could immediately cause families and tribes to fight against each other. It was impossible for the individuals of such a society to obey others. At that time there were many tribes in Mecca and Medina, and all of them had become splintered. When they could not find anyone outside to fight with, they would draw their swords and fight with each other. To develop the concept of obedience amidst such a society, and to gather them around one leader, is proof of the Prophet’s apostleship. In my opinion, this matter has been overlooked by researchers who study the life of the Prophet. Yes, the Seal of Prophets turned warring tribes into a civilized community that listened to each other and obeyed authority.

During the same time period, Arabs never looked at slaves as human beings, especially if they were black. Due to this attitude, Bilal al-Habashi, may God be pleased with him, did not even have the right to enter the room where Umayya b. Halaf ate. In other words, people debated whether or not a slave was even a human being, and, if black, whether the slave was a human or an animal. Islam came and raised slaves to such a high level that Bilal was able to intervene in events among notable citizens and express his own views. He also had the same rights as any other person when it came to approaching the Prophet.

Zayd b. Haritha was the freed slave of the Prophet. The Messenger of God appointed Zayd b. Haritha commander of the army, even though there were aristocrats and war heroes such as Jafar b. Abu Talib, Abdullah b. Rawaha, and Halid b. Walid (ra) serving in this army. When sent to war, the nobles put aside their views from the Age of Ignorance and obeyed their commander.

Abdullah ibn Huzafetu’s-Sahmi related another event, this one from during the Age of Happiness. The Prophet gave a battallion to this great man and sent him some place. Understanding that one of those under his command was lacking in his understanding of obedience, Abdullah had a fire lit and gave the command, “Throw yourselves into the fire!” In view of this order, some wanted to immediately jump into the fire. Some held back saying, “We escaped this fire and pledged our faith to the Messenger of God. Are we going to throw ourselves into the fire now?” Upon returning from the campaign, they related this incident to the Prophet. He replied, “If you had entered that fire, you would have remained in it eternally!” Because this would have been suicide. Suicide is an act prohibited by God. “Where there is rebellion against God, there is no obedience to a creature.” In matters that are definitely unlawful, no one is to be obeyed.

For example, “A brother cannot be a father to his brother; the state of a master cannot be assumed.” This means that one should not use people like slaves and should not see one’s position as a means for pressuring others. Instead, a person should do work within the range of their capabilities.

Yes, if these can be put into practice, none of the negative things implied in the question will take place. Here the incident that occurred between Ubay b. Kab and Ibn Abbas should amaze us. One day while Ubayy was mounting a horse, Ibn Abbas held the horse’s stirrup. In response to this behavior, Ubayy b. Ka’b said, “What are you doing? You are the son of the Prophet’s uncle.” Ibn Abbas replied, “We have been commanded to show respect to our seniors.” Then Ubayy held Ibn Abbas’s hand and kissed it. “And we have been commanded to treat the Prophet’s family like this,” he said.

I think that if this reciprocity is developed, the obedient ones will not say, “We obey,” with disagreeableness, nor will their superiors have to reprimand those who do not obey them. In short, consultation is prophetic; acting all by oneself and disregarding consultation is not. Submission is a natural result of consultation. Although God’s Messengers were strengthened by revelation, they acted with consultation. To the contrary, if we look at the many “pharaohs” throughout history – from Ramesses to Amenhotep, and Caesar to Napoleon, up to the even crazier Hitler, Stalin and Lenin – they were despotic apprentices to the devil, who made solitary decisions and executions.

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96thdayofrage · 3 years ago

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Will Taliban victory mark the beginning of the end of the western empire?

To count the cost of the West's intervention in Afghanistan in US and UK military lives alone is the ultimate proof that we are a civilization in decay

The war in Afghanistan was lost by a bloated western alliance that thought it could demolish the Taliban and build a new country from scratch

When the US invaded Afghanistan on 7 October 2001, the cover of Time magazine proclaimed: "The Last Days of the Taliban."

Thus began what became known as "the war on terror", the neoconservative quest to replace the defunct Soviet Union with Islam as a global threat. By December of that year, the UN Security Council established the International Security Assistance Force to oversee military operations and train the Afghan National Security Forces.

Since then over $2 trillion have been spent. In the Afghanistan and Pakistan war zone about 241,000 people have lost their lives, 2448 American soldiers and 454 British soldiers have been killed. And 20 years on the Taliban are back in control.

In 2001, opium had almost completely been eradicated with 84,000 hectares under cultivation. By 2017 that figure had grown to 328,000 hectares. Next to war, opium is the country’s biggest economic activity. One of the biggest goals of the US war effort was to train an Afghan army to fight the Taliban. Such was the casualty and desertion rate that the Americans found themselves having to train recruits totalling one third of the entire force.

Corruption, ranked by Transparency International at 165/180 of the countries they monitor, swallowed up the billions in economic assistance, building hospitals with no patients and schools with no pupils. Poverty is rife, and mortality rates remain among the highest in the world.

To say then, as the BBC said last week in an explainer on its website, that during the 20 years of occupation: "The US and allies oversaw elections and built up Afghan security forces, but the Taliban continued to launch attacks", defies belief as well as rudimentary fact-checking.

Collapse of the West

But the fantasy land in which western liberalism continues to operate in West Asia and the Middle East is still instructive. It tells us much about the psychology of a fading empire.

It is in denial. Not least about its role in this disaster.

David Petraeus, the former top US commander in Afghanistan; General Sir Nick Carter, UK's chief of defence staff, and every US and British general who served there bears a heavy burden of responsibility for a war the Afghan people themselves could not sustain and did not want.

None of them could find it in themselves to take responsibility for this disaster and apologise to the Afghan people. They are very far from doing so. Petraeus whines about political betrayal as if another decade of his leaderhship would have solved the problem. No one owns up.

The airpower, which sustained the foreign presence, was not benign. It did not advance Afghan women’s rights. It was a killing machine.

Between 2017 and 2019, the Pentagon relaxed its rules of engagement for air strikes and consequently civilian deaths dramatically increased. By 2019 air strikes killed 700 Afghan civilians - more than in any year since the war began. The Afghan air force (AAF) did likewise. In the first half of 2020, the AAF killed 86 Afghans and injured 103. In the following three months that rate doubled, killing 70 civilians and injuring 90.

Little wonder its pilots were targeted by the Taliban and that morale collapsed after the US withdrawal.

But to indulge in the fantasy that the US and UK militaries were in Afghanistan to do good things is about as far from reality as to say that the puppet regimes the western governments imposed on the country had popular legitimacy. Twice elected president, Ashraf Ghani’s legitimacy lasted exactly five weeks - from 8 July when US President Joe Biden specified a withdrawal deadline of 31 August, to 15 August, when he fled Kabul with his family.

The implications of defeat

This was a disaster that no less than four US presidents had a hand in making. It's a truly bipartisan effort. So it is not an exaggeration to say that defeat in Afghanistan has implications way beyond that battered country’s borders.

If the Soviet defeat, 32 years ago, spelt the beginning of the end of the Soviet empire, and certainly the end of all expeditionary Russian forces until 2015 when they sent troops to Syria, this defeat marks the beginning of the end of the western empire, as the dominant organising military and economic world order.

This order did not collapse because it faced mighty enemies. It collapsed from hubris, arrogance, an inability to analyse and understand the people whose land it occupied. It collapsed at precisely the moment that no other power challenged it and when it had a monopoly of the use of international force.

Like the Soviet Union, it imploded. It lost belief in itself and its leaders. Its leaders lost any sense of public service, lining themselves up with lucrative jobs after they lost power.

In power, they privatised war, until the very aim of intervention lost any meaning. Foreign policy became corrupted by mercantilism and outsourced to regional allies with their own agenda. If the Taliban knew what they were fighting for, the Afghans who opposed them did not. Least of all did the troops our governments sent there to fight with them.

Chilling message

All this sends a chilling message to those princes and generals in the Middle East who would struggle to last five weeks if the US withdrew its forces or military support. The royal courts in Riyadh, Abu Dhabi and Amman, and the presidential palace in Cairo must all be asking themselves how many weeks they would last if a popular Islamist insurgency was coming for them.

Former US President Donald Trump famously said Saudi Arabia would last two weeks if the US left.

He was not joking.

If the Afghan army did not fight for Ghani, does Saudi Crown Prince Mohammed bin Salman, the defence minister, think the National Guard, whose top generals he has regularly purged, would fight for him?

Khalid al-Dakhil, a Saudi political analyst and academic, tweeted: "As soon as Kabul fell to the Taliban, some shivered with conspiracy and fear of the return of political Islam to the region. To be afraid and anticipate is prudence and readiness. But to remain afraid for decades and decades is fragility and poor insight. As for the conspiracy, it is nothing more than a tool of politics and conflict. It is thus less than to explain history and its movement."

The conspiracy al-Dakhil was referring to claims that the Americans and Islamists are working hand in hand, just as the Saudis suspected former US President Barack Obama of doing when he abandoned late Egyptian President Hosni Mubarak during the 25 January uprising. But in fact, the relationship between the US and Islamists is more fraught than its relationship with tyrants, secular or religious groups.

When Islamists fight American soldiers, the US will end up talking to them as they did with the Taliban in the Doha meetings, and accept defeat, as they are doing now in Kabul.

But if an Islamist movement, like Hamas, openly declares that its fight is not with the US, and has not killed a single US soldier, Washington will ignore that Hamas has offered a long-term ceasefire, and declare it a terrorist organisation, prevent any other Palestinian faction from forming a unity government with it, and do its utmost to lay siege to Gaza.

The US will similarly do the same to those Islamists who have shunned violence and opted for elections, democracy, and parliaments. These people, the US will try to ban.

Eight years ago when the Egyptian military staged the worst massacre of unarmed civilians since the Tiananmen Square protests, in their violent dispersal of a sit-in in Rabaa Square in Cairo, Obama literally returned to his game of golf. When a month earlier, Egyptian President Abdel Fattah el Sisi staged a military coup, Obama refused to call it a coup.

Destroy democracy and the US looks the other way. Take up arms and the US will talk and then withdraw.

But attempt to be independent from the US and all hell will break loose. The financial markets will drain the lifeblood out of your economy, your banks and businesses will be sanctioned, your nuclear scientists will be assassinated.

The imperial belief in western social, military, economic superiority and its inherent assumption that the West has a moral right to lead, not just lacks any credibility, it's also a strategic disaster. The US is losing influence as quickly under Biden as it did under Trump, because ultimately not much has changed.

Occupiers and dictators who openly flout basic standards of human rights are still rewarded with money and arms. Corruption is still fed by US taxpayers' money. The people who suffer under their yoke are ignored.

Small wonder that Afghans did not fight the Taliban.

Blunt truth

There is an alternative to that mad logic of thinking that you are promoting democracy by dropping drones on poor people thousands of miles away. Just imagine if the US had spent $2 trillion on the Afghan people themselves. Just imagine if it had sought to influence religious conservative movements like the Taliban, not through warfare, but by engagement. Not through drones, but through dialogue.

Just imagine where Afghanistan would be now, and just imagine how much soft power the West would still have.

A US in retreat cares even less for the people it abandons than it does for the people it occupies. There is an exodus right now at Kabul airport. Where will these Afghans end up?

Certainly only a fraction of them will arrive in the UK or the US. They will head for Turkey and Europe as they have done in the past. Instantly they will turn in the western liberal consciousness from refugees fleeing Islamist oppression into unwanted migrants.

The scenes of panic at Kabul airport on Monday are mirrored throughout Europe’s capitals today.

The French President Emmanuel Macron said Europe “must anticipate and protect ourselves against major irregular migratory flows”. The German Interior Minister Horst Seehofer said he expected up to five million people to flee Afghanistan.

Germany accepted hundreds of thousands during the migrant flow in 2015. The German Christian Democrat leader Armin Laschet was adamant that “2015 should not be repeated”. The very nations that contributed troops and generals to ISAF are now unwilling to accept the human consequences of their actions.

The blunt truth is that the West can no longer dominate the world by dropping bombs on regimes we do not like, but nor can we withdraw. You can leave the Middle East, but it will never leave you.

The war in Afghanistan was lost by a bloated western alliance that thought it could demolish the Taliban and build a new country from scratch, all the while being ignorant of its history, its languages and its peoples.

The West succeeded only in spreading the brutality and misery of war over two decades, the majority of which was borne by the Afghans themselves. To count the cost of this intervention, as we still do today, in only US and UK military lives, is the ultimate proof that we are a civilisation in decay.

The tragedy is that in retreat, the US will not learn the harsh truth that force has no utility. Nor will it learn the lesson that it is a declining power. It will retreat into victimhood and isolationism, as indeed it has done in the past. The narrative will be that the world is an ungrateful place.

If it learned the lesson of its military defeats, it would start doing the right things in a world that is truly facing a common existential threat. It neither came from communism nor does it come from Islam.

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shaxnetwork · 7 years ago

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The Seeker of Truth

This is a story of a seeker of Truth, the story of Salman the Persian, gleaned, to begin with, from his own words:

I grew up in the town of Isfahan in Persia in the village of Jayyan. My father was the Dihqan or chief of the village. He was the richest person there and had the biggest house.

Since I was a child my father loved me, more than he loved any other. As time went by his love for me became so strong and overpowering that he feared to lose me or have anything happen to me. So he kept me at home, a veritable prisoner, in the same way that young girls were kept.

I became devoted to the Magian religion so much so that I attained the position of custodian of the fire which we worshipped. My duty was to see that the flames of the fire remained burning and that it did not go out for a single hour, day or night.

My father had a vast estate which yielded an abundant supply of crops. He himself looked after the estate and the harvest. One day he was very busy with his duties in the village, he said to me:

"My son, as you see, I am too busy to go out to the estate now. Go and look after matters there for me today."

On my way to the estate, I passed a Christian church and the voices at prayer attracted my attention. I did not know anything about Christianity or about the followers of any other religion throughout the time my father kept me in the house away from people. When I heard the voices of the Christians I entered the church to see what they were doing. I was impressed by their manner of praying and felt drawn to their religion. "By God," I said, "this is better than ours. I shall not leave them until the sun sets."

I asked and was told that the Christian religion originated in Greater Syria. I did not go to my father's estate that day and at night, I returned home. My father met me and asked what I had done. I told him about my meeting with the Christians and how I was impressed by their religion. He was dismayed and said:

"My son, there is nothing good in that religion. Your religion and the religion of your forefathers is better."

"No, their religion is better than ours," I insisted.

My father became upset and afraid that I would leave our religion. So he kept me locked up in the house and put a chain on my feet. I managed however to send a message to the Christians asking them to inform me of any caravan going to Syria. Before long they got in touch with me and told me that a caravan was headed for Syria. I managed to unfetter myself and in disguise accompanied the caravan to Syria. There, I asked who was the leading person in the Christian religion and was directed to the bishop of the church. I went up to him and said:

"I want to become a Christian and would like to attach myself to your service, learn from you and pray with you."

The bishop agreed and I entered the church in his service. I soon found out, however, that the man was corrupt. He would order his followers to give money in charity while holding out the promise of blessings to them. When they gave anything to spend in the way of God, however, he would hoard it for himself and not give anything to the poor or needy. In this way he amassed a vast quantity of gold. When the bishop died and the Christians gathered to bury him, I told them of his corrupt practices and, at their request, showed them where he kept their donations. When they saw the large jars filled with gold and silver they said:

"By God, we shall not bury him." They nailed him on a cross and threw stones at him. I continued in the service of the person who replaced him. The new bishop was an ascetic who longed for the Hereafter and engaged in worship day and night. I was greatly devoted to him and spent a long time in his company.

After the bishops death, Salman attached himself to various Christian religious figures, in Mosul, Nisibis and elsewhere. The last one had told him about the appearance of a Prophet in the land of the Arabs who would have a reputation for strict honesty, one who would accept a gift but would never consume charity (sadaqah) for himself. Salman continues his story..

A group of Arab leaders from the Kalb tribe passed through Ammuriyah and I asked them to take me with them to the land of the Arabs in return for whatever money I had. They agreed and I paid them. When we reached Wadi al-Qura (a place between Madinah and Syria), they broke their agreement and sold me to a Jew. I worked as a servant for him but eventually he sold me to a nephew of his, belonging to the tribe of Banu Qurayzah. This nephew took me with him to Yathrib (nowadays Madina) - the city of palm groves.

At that time the Prophet was inviting his people in Makkah to Islam but I did not hear anything about him then because of the harsh duties which slavery imposed upon me.

When the Prophet reached Yathrib after his hijrah from Makkah, I was on top of a palm tree (belonging to my master) doing some work. My master was sitting under the tree. A nephew of his came up and said:

"May God declare war on the Aws and the Khazraj (the two main Arab tribes of Yathrib). By God, they are now gathering at Quba to meet a man who has today come from Makkah and who claims he is a Prophet."

I felt hot flushes as soon as I heard these words and I began to shiver so violently that I was afraid that I might fall on my master. I quickly got down from the tree and spoke to my master's nephew.

"What did you say? Repeat the news for me."

My master was very angry and gave me a terrible blow. "What does this matter to you'? Go back to what you were doing," he shouted.

That evening, I took some dates that I had gathered and went to the place where the Prophet had alighted. I went up to him and said:

"I have heard that you are a righteous man and that you have companions with you who are strangers and are in need. Here is something from me as sadaqah. I see that you are more deserving of it than others."

The Prophet ordered his companions to eat but he himself did not eat of it. I gathered some more dates and when the Prophet left Quba for Madinah I went to him and said: "I noticed that you did not eat of the sadaqah I gave. This however is a gift for you." Of this gift of dates, both he and his companions ate.

The strict honesty of the Prophet was one of the characteristics that led Salman to believe in him and accept Islam .

Salman was released from slavery by the Prophet who paid the Jewish slave-owner a stipulated price and who himself planted an agreed number of date palms to secure his manumission. After accepting Islam, Salman would say when asked whose son he was:

"I am Salman, the son of Islam from the children of Adam."

Salman was to play an important role in the struggles of the growing Muslim state. At the battle of Khandaq, he proved to be an innovator in military strategy. He suggested digging a ditch or khandaq around Madinah to keep the Quraysh army at bay. This was indeed a Persian invention. When Abu Sufyan, the leader of the Makkans, saw the ditch, he said, "This stratagem has not been employed by the Arabs before."

Salman became known as "Salman the Good". He was a scholar who lived a rough and ascetic life. He had one cloak which he wore and on which he slept. He would not seek the shelter of a roof but stayed under a tree or against a wall. A man once said to him:

"Shall I not build you a house in which to live?" "I have no need of a house," he replied. The man persisted and said, "I know the type of house that would suit you." "Describe it to me," said Salman. "I shall build you a house which if you stand up in it, its roof will hurt your head and if you stretch your legs the wall will hurt them."

Later, as a governor of al-Madain (Ctesiphon) near Baghdad, Salman received a stipend of five thousand dirhams. This he would distribute as sadaqah. He lived from the work of his own hands. When some people came to Madain and saw him working in the palm groves, they said, "You are the amir here and your sustenance is guaranteed and you do this work!"

"I like to eat from the work of my own hands," he replied. Salman however was not extreme in his asceticism. It is related that he once visited Abu ad-Dardaa with whom the Prophet had joined him in brotherhood. He found Abu ad-Dardaas wife in a miserable state and he asked, "What is the matter with you."

"Your brother has no need of anything in this world," she replied.

When Abu ad-Dardaa came, he welcomed Salman and gave him food. Salman told him to eat but Abu ad-Dardaa said, "I am fasting."

"I swear to you that I shall not eat until you eat also."

Salman spent the night there as well. During the night, Abu ad-Dardaa got up but Salman got hold of him and said:

"O Abu ad-Dardaa, your Lord has a right over you. Your family has a right over you and your body has a right over you. Give to each its due."

In the morning, they prayed together and then went out to meet the Prophet, peace be upon him. The Prophet supported Salman in what he had said.

As a scholar, Salman was noted for his vast knowledge and wisdom. Ali said of him that he was like Luqman the Wise. And Kab al-Ahbar said: "Salman is stuffed with knowledge and wisdom - an ocean that does not dry up." Salman had a knowledge of both the Christian scriptures and the Quran in addition to his earlier knowledge of the Zoroastrian religion. Salman in fact translated parts of the Quran into Persian during the life-time of the Prophet. He was thus the first person to translate the Quran into a foreign language.

Salman, because of the influential household in which he grew up, might easily have been a major figure in the sprawling Persian Empire of his time. His search for truth however led him, even before the Prophet had appeared, to renounce a comfortable and affluent life and even to suffer the indignities of slavery. According to the most reliable account, he died in the year thirty five after the hijrah, during the caliphate of Uthman, at Ctesiphon.

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thetruthseekerway · 5 years ago

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Muadh Ibn Jabal: Life & Times

New Post has been published on https://www.truth-seeker.info/jewels-of-islam/muadh-ibn-jabal-life-times/

Muadh Ibn Jabal: Life & Times

By Aisha Stacey

Who is Muadh Ibn Jabal?

Muadh was a young man living in Medina when the city was still known as Yathrib.

He was introduced to Islam by Mus`ab ibn `Umayr, the man Prophet Muhammad, may the peace and blessings of God be upon him, sent to Yathrib well before the mass migration of the Muslims from Makkah to Yathrib.

The Prophet’s Ambassador

Mus`ab was essentially Prophet Muhammad’s ambassador, and his mission was to teach a small group of believers who had pledged allegiance to Islam. However, the light of Islam was spreading rapidly in Yathrib, and among those newcomers to the fledgling nation was Muadh ibn Jabal, a young man with dark eyes and black curly hair.

When Muadh was around 17 years of age, he was among the seventy-two people from Yathrib who journeyed to Makkah to meet Prophet Muhammad. At this time, the second Aqabah pledge was made, and Muadh was one of the believers who clasped the hands of Prophet Muhammad pledging allegiance to him, vowing to support and defend him at any cost. When Muadh returned to Yathrib, he, with others around his own age, formed a group to remove and destroy many idols around the city. As a consequence of this, a prominent man in Yathrib, Amr ibn al-Jumuh, embraced Islam.

About one year later, Prophet Muhammad took up residence in Yathrib, and Muadh tried to stay in his company as much as possible. He listened carefully and tried to emulate the Prophet. This behavior enabled Muadh to become very knowledgeable in all aspects of Islam. His knowledge and eloquence became well known and respected, even though he was relatively young.

His knowledge

Prophet Muhammad recognized his knowledge and mentioned him often. He said, “Learn the recitation of the Quran from four people, Ibn Masood, Salim, the freed slave of Hudhaifah, Ubayy, and Muadh ibn Jabal.”[1]

In another saying, Muadh is mentioned among some of the most learned men in the history of Islam. “The most merciful person from my nation, to my nation is Abu Bakr; the sternest of them regarding God’s commands is Umar; the shyest is Uthman; the most knowledgeable regarding the recitation of the Quran is Ubayy ibn Kab; the most dutiful is Zaid ibn Thabit and the most knowledgeable of them as regards the permissible and the impermissible is Muadh ibn Jabal…”[2]

Compilation of the Qur’an

Among his many achievements, Muadh was one of six men who collected the Quran while Prophet Muhammad was still alive.[3] Due to his vast knowledge, he was appointed to teach the Makkans that converted to Islam en masse after the liberation of Makkah.

Teaching the People of Yemen

After Prophet Muhammad had returned to Yathrib, now known as Medina, messengers came to him from Yemen. They informed him that many people in Yemen had become Muslim and requested that he send someone to teach and instruct them. Prophet Muhammad organized a group of missionaries and made Muadh their leader. A fitting task for the man who Prophet Muhammad called, the man who will lead the scholars into Paradise.

Prophet Muhammad’s advice to Muadh is still used today as a guide on introducing Islam to others. Muadh was instructed to teach Islam in gradual steps, starting with the most important beliefs, the testimony of faith and monotheism, and moving on to the pillars of prayer and charity.

“Verily, you are coming to People of the Book, so call them to testify there is no deity but Allah and I am the Messenger of Allah. If they accept that, then teach them that God has obligated five prayers in each day and night. If they accept that, then teach them that God as obligated charity to be taken from the rich and given to the poor. If they accept that, beware not to take from the best of their wealth. Be on guard from the supplication of the oppressed, for there is no barrier between it and God.”[4]

During the preparations for Muadh’s trip, he and Prophet Muhammad discussed how he (Muadh) would decide judgments and handle any disputes. Muadh’s answer was concise and is considered best practice in any Islamic society. He replied, “‘I will refer to the Quran.’ The Prophet then asked, ‘What will you do if you do not find the decree you are looking for in the Quran?’ Muadh answered, ‘I will refer to your Sunnah.’ The Prophet then asked, ‘But what will you do if you do not find a decree even in my Sunnah?’ Muadh answered, ‘I will judge between people using reasoning.’”[5]

Both these sayings about Muadh’s journey to Yemen are very well known. The first explains how to call people to Islam, and the second explains how to judge between people and make rulings. Prophet Muhammad sent Muadh on his mission warning him that it might be the last time he saw him (Prophet Muhammad) alive.[6] Muadh wept and with a mixture of sadness and hope he left his beloved Prophet and went to live in Yemen, staying there for some years.

His generosity

Muadh was known to be a generous man. He would regularly give all his money to anyone who needed help. In Yemen, he helped to shape a well-ordered Muslim community. One year, when Umar ibn al-Khattab was the leader of the Muslim nation, Muadh sent one-third of the charitable donations of Yemen to Medina. This action upset Umar, and he admonished Muadh, saying that he was sent to take from the rich and give to the poor, not to be a tax-collector. To this, Muadh replied, “I would not send you anything had I found someone to take it from me.” The next year, Muadh sent half of the charity from Yemen for the same reason. And the year after that, he sent all of the charity from Yemen to Medina, saying that he did not find a single person in Yemen who was eligible for the collected charity.[7]

His death

Later in Umar’s caliphate, Muadh was sent to Syria to advise and teach. When Abu Ubaidah, the governor of Syria and a close friend of Muadh’s, died, Umar ibn al-Khattab assigned Muadh to take his place as governor. Within a few months of his appointment, Muadh fell ill. It is said that when he understood that he was dying, he turned to face Makkah and said, “Welcome death, you are long-awaited and beloved.”[8]

FOOTNOTES:

[1] Saheeh Bukhari

[2] Ibn Majah

[3] Saheeh Bukhari

[4] Saheeh Bukhari, Muslim and others.

[5] At-Tirmidhi

[6] Rijal Hawla Ar-Rasul (Men Around the Messenger). Khalid Muhammad Khalid.

[7] Narration 1912 (p. 710), (The Book of Revenue) Kitab al-Amal of Imam Abu Ubayd al-Qasim ibn Salam.

[8] Men Around the Messenger.

———

Adapted with editorial adjustments from www.IslamReligion.com.

#Allah #believer #companion #Faith #Featured #God #Islam #Muadh Ibn Jabal: Life & Times #preaching #Prophet Muhammad #sahabah #sahabi #teaching

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christsbride · 7 years ago

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The Quran: Who Wrote It?

Is the Quran today the same as the original teachings from Muhammad himself? Of course Sunni Muslims would say yes. In fact, all Muslims must agree that they are, but, in the Shiite sect of Islam, not all are in full agreement of the source of the final product of the original teachings. To remove Christian bias, we will look at the historical quotes from Muslims themselves and see how accurate the Quran is. Did Muhammad Write The Quran? There are no eyewitnesses anywhere in the Qur'an who said they saw Muhammad talk to an angel, nor did anyone say he met or talked with Allah. The teachings of Muhammad, came from Muhammad himself, only, verbally. Muhammad did not know how to read or write.

“Before this, you did not read any book, nor did you write anything with your hands”. (29:48). Those who follow the Messenger, the unlettered prophet (7:157)

So if Muhammad could not read or write, who wrote it? The Qur’an was revealed gradually over a period of 23 years to his followers, who then memorized what he said and in some cases write it down on various formats. It was written on leaves and bone and such. The majority of the teachings of Muhammad were memorized by his followers. Muhammad himself did not perfectly memorize all that was revealed to him.

Narrated Abdullah ibn Mas'ud: ... (Muhammad said) I am only a human being and I forget just as you do; so when I forget, remind me ... (Sunan Abu Dawud: bk. 3, no. 1015; also Sahih al-Bukhari: vol. 1, bk. 8, no. 394)

So, when the divine revelation was forgotten, they simply replaced the divine revelation with something they felt was better or similar.

We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it ... (Qur'an 2:106, Saheed International)

So the importance of his followers to memorize what he taught was very important. Did Muhammad's Reciters Perfectly Transmit His Teachings? The battle of Yamama in 632AD, after Muhammad's death, made his followers realize the need to write his teachings down. Over 700 Muslims were killed, over 400 were followers who had his teachings memorized were killed. What if everyone who only had it memorized were all killed? Muhammad's close friend, Salim, who had memorized a great deal of what Muhammad taught, was one of the over 400 reciters killed in the battle of Yamama.

"Abdullah bin ‘Amr mentioned ‘Abdullah bin Masud and said, “I shall ever love that man, for I heard the Prophet saying, ‘Take (learn) the Qur’an from four: ‘Abdullah bin Masud, Salim, Mu’adh and Ubai bin Ka’b.’”(Sahih al-Bukhari, Volume 6, Book 61, Number 521)

Zuhri reports, ‘We have heard that many Qur’an passages were revealed but that those who had memorised them fell in the Yemama fighting. Those passages had not been written down, and following the deaths of those who knew them, were no longer known; nor had Abu Bakr, nor `Umar nor `Uthman as yet collected the texts of the Qur’an. (John Burton, The Collection of the Qur’an, pp. 126-127, Abu Bakr `Abdullah b. abi Da’ud, Kitab al-Masahif’, ed. A. Jeffery, Cairo, 1936/1355, p. 23:)

Different Versions of The Quran? Here we already see, as recorded by Muslim sources, that portions of the teachings of Muhammad were lost. However, during the reign of Abu Bakr, Hafsah (a wife of Muhammad) kept for herself a written copy of Muhammad's teachings and kept it until 667AD. In fact, there were others who also had memorized the teachings of Muhammad in different dialects and versions.

"Masruq reported: We used to go to Abdullah Bin Amr and talk to him. Ibn Numair said: One day we made a mention of Abdullah Bin Masud, whereupon he said: you have made mention of a person whom I love more than anything else. I heard Allah’s Messenger as saying: Learn Qur'an from four persons: Ibn Umm Abd (i.e., Abdullah Bin Masud - he started from him - then Muadh bin Jabal and Ubayy bin Kab, then Salim the ally of Ali Hudhaifa. (Sahih Muslim, Book 031, Number 6024) "Anas is reported to have said: Four persons collected the Qur'an during the lifetime of Allah’s Messenger and all of them were Ansar: Muadh Bin Jabal, Ubayy Bin Kab, Zaid Bin Thabit, Abu Zaid. Qatada said: Anas, who was Abu Zaid? He said: He was one of my uncles. (Sahih Muslim, Book 031, Number 6029)

"Narrated Ibn Mas'ud: I heard a person reciting a (Quranic) verse in a certain way, and I had heard the Prophet reciting the same verse in a different way. So I took him to the Prophet and informed him of that but I noticed the sign of disapproval on his face, and then he said, "Both of you are correct, so don't differ, for the nations before you differed, so they were destroyed." (Sahih al-Bukhari: vol. 4, bk. 56, no. 682)

"Concerning the arrangement of the Qur'an in the manuscript of Abd Allah ibn Mas'ud, Al-Fadl ibn Shadhan said, "I found in a manuscript of `Abd Allah ibn Mas'ud the surahs of the Qur'an in accordance with the following (different) sequence ... These are one hundred and ten surahs." (Al-Nadim, p. 53)... One of our reliable friends has informed us, saying that the composition of the surahs according to the reading of Ubayy ibn Ka'b is in a village called Qariyat al-Ansar, two parasangs from al-Basrah, where in his home Muhammad ibn Abd al-Malik al-Ansari showed us a Qur'anic manuscript, saying, "This is the copy of Ubayy which we have, handed down from our fathers." I looked into it and ascertained the headings of the surahs, the endings of the revelations, and the numbers of verses. ... one hundred and sixteen surahs. (Al-Nadim, pp. 58-61)

The witness accounts to differing renderings between Masud's version and Ubayy's version. Both of them were reciters of Muhammad. A discovery of the early San'a 1 (Standford 07) manuscript proves there were different versions of the Quran outside of Ziad's version. Due to the loss of a great deal of followers who only had Muhammad's teachings memorized, Abu Bakr appointed Zaid ibn Thabit to compile all remaining Muhammad teachings. Aside from potentially losing the teachings of Muhammad, there was a growing issue of differences between the different reciters of the teachings; this was also causing confusion and conflict.

"Hudaifa b. al Yeman came to `Uthman direct from the Aderbaijan and Armenian frontier where, uniting the forces from Iraq and those from Syria, he had had an opportunity to observe regional differences over the Qur'an. "Commander of the faithful," he advised, "take this umma in hand before they differ about the Book like Christians and Jews." `Uthman sent asking Hafsa to lend him the sheets [inherited by her father, `Umar, from Abu Bakr, and now in her possession] "so that we can copy them into other volumes and then return them." She sent her suhuf to `Uthman who summon Zaid, Sa`id b. al `As, `Abdul Rahman b. al Harith b. Hisham and `Abdullah b. al Zubair and commanded them to copy the sheets into several volumes. Addressing the group from Quraish, he added, "Wherever you differ from Zaid, write the word in the dialect of Quraish for it was revealed in that tongue."... When they had copied the sheets, `Uthman sent a copy to each of the main centers of the empire with the command that all other Qur'an materials, whether in single sheet form, or in whole volumes, WERE TO BE BURNED…' (Burton, pp. 141-142- citing Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 18)

"Ibn Abbas reported Allah's Messenger (may peace be upon him) as saying: “If there were for the son of Adam a valley full of riches, he would long to possess another one like it, and the son of Adam does not feel satisfied but with dust.” And “Allah returns to him who returns (to him)." Ibn Abbas said: I do not know whether it is from the Qur'an or not; and in the narration transmitted by Zuhair it was said: I do not know whether it is from the Qur'an, and he made no mention of Ibn Abbas. (Sahih Muslim: bk. 5, no. 2285)

The Official Version, Not Authorized by Muhammad? The solution? Create a single source text in one specific approved rendering and dialect (Quraish, the Ziad version) and burn the rest. But some of those who were closest to Muhammad disagreed with conforming to Ziad's version. By this time, Umar took power after Abu Bakr and then Uthman after him. Hafsah, a wife of Muhammad, refused to give hers so that it would not be burned. Even Abdullah Bin Masud, a direct follower of Muhammad, disagreed with Ziad's version.

"Abdullah bin Masud reported that (he said to his companions to conceal their copies of the Qur'an) and further said: He who conceals anything shall have to bring that which he had concealed on the Day of Judgment, and they said: After whose mode of recitation do you command me to recite? I in fact recited before Allah’s Messenger more than seventy chapters of the Qur'an and the companions of Allah’s Messenger know that I have better understanding of the Book of Allah (than they do), and if I were to know that someone had better understanding than I, I would have gone to him. Shaqiq said: I sat in the company of the companions of Muhammad but I did not hear anyone having rejected that (that is, his recitation) or finding fault with it. (Sahih Muslim, Book 031, Number 6022).

This consolidation effort continued because of the continued discrepancies between the different teachings. Abdullah's variant readings were attacked by those who were in power.

Narrated Ibrahim: The companions of 'Abdullah (bin Mas'ud) came to Abu Darda', (and before they arrived at his home), he looked for them and found them. Then he asked them: "Who among you can recite (Qur'an) as 'Abdullah recites it?" They replied, "All of us." He asked, "Who among you knows it by heart?" They pointed at 'Alqama. Then he asked Alqama. "How did you hear 'Abdullah bin Mas'ud reciting Surat Al-Lail (The Night)?“ Alqama recited: “By the male and the female.” (Qur’an 92:3) Abu Darda said, "I testify that I heard the Prophet reciting it likewise, but these people want me to recite it: “And by Him Who created male and female.” (Qur’an 92:3) But by Allah, I will not follow them." (Sahih al-Bukhari: vol. 6, bk. 60, no. 468; also Sahih Muslim: bk. 4, no. 1799-1802)

'Yazid b. Ma`awiya was in the mosque in the time of al Walid b. `Uqba, sitting in a group among them was Hudaifa. An official called out, 'Those who follow the reading of Abu Musa, go to the corner nearest the Kinda door. Those who follow `Abdullah's reading, go the corner nearest `Abdullah's house.' Their reading of Q 2.196 did not agree. One group read, 'Perform the pilgrimage TO GOD' The others read it 'Perform the pilgrimage TO THE KA’BAH.' Hudaifa became very angry, his eyes reddened and he rose, parting his qamis at the waits, although in the mosque. This was during the reign of `Uthman. Hudaifa exclaimed, 'Will someone go the Command of the Faithful, or shall I go myself? This is what happened in the previous dispensations.' He came over and sat down, saying, 'God sent Muhammad who, with those who went forward, fought those who went back until God gave victory to His religion. God took Muhammad and Islam made strides. To succeed him, God chose Abu Bakr who reigned as long as God chose. God then took him and Islam made rapid strides. God appointed `Umar who sat in the midst of Islam. God then took him also. Islam spread rapidly. God next chose `Uthman. (Burton, p. 143, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 11;)

We were sitting in the mosque and `Abdullah was reciting the Qur'an when Hudaifa came in and said, 'The reading of ibn Umm `Abd! [ie. `Abdullah] The reading of Abu Musa! By God! if I am spared to reach the Commander of the Faithful, I will recommend THAT HE IMPOSE A SINGLE QUR’AN READING!' ‘Abdullah became very angry and spoke sharply to Hudaifa who fell silent. (Burton, p. 142, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 13)

Hudaifa said, 'The Kufans say, "the text of `Abdullah"; the Basrans say, "the text of Abu Musa". By God! if I reach the Commander of the faithful, I WILL RECOMMEND THAT HE DROWN THESE READINGS." (var. Masahif) `Abdullah said, 'Do and God will drown you, but not in water!' (Burton, pp. 146-147- citing Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 13).

"The Syrians," we are told, "contended with the `Iraqis, the former following the reading of Ubayy ibn Ka`b, the latter that of `Abd Allah ibn Mas'ud, each accusing the other of unbelief." (Labib as-Said, The Recited Koran: A History of the First Recorded Version, tr. B. Weis, et al., Princeton, New Jersey: The Darwin Press, 1975, p. 23)

As the political preasure against Abdullah mounted, eventually, Ziad's version (Utmanic textual tradition) became the source for the current rendering of the Quran. But, still remains some issues. The Incomplete Teachings of Muhammad When Umar heard people declaring that they knew the entire Qur’an, he said to them: “Let none of you say, ‘I have learned the whole of the Koran,’ for how does he know what the whole of it is, when much of it has disappeared? Let him rather say, ‘I have learned what is extant thereof’” (Abu Ubaid, Kitab Fada’il-al-Qur’an). Ziad's versions was also dependent on Abu Musa's reciting of Muhammad's teachings but with that came a problem. He forgot some of what Muhammad taught.

Abu Musa al-Ash’ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur’an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a surah which resembled in length and severity to (Surah) Bara’at. I have, however, forgotten it with the exception of this which I remember out of it: “If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust.” And we used to recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it (Sahih Muslim 2286).

Not just there, but other places where teachings of Muhammad had been forgotten.

We used to recite a surah similar to one of the Musabbihat, and I no longer remember it, but this much I have indeed preserved: ‘O you who truly believe, why do you preach that which you do not practise?’ (and) ‘that is inscribed on your necks as a witness and you will be examined about it on the Day of Resurrection’. (As-Suyuti, Al-Itqan fii Ulum al-Qur’an, Page 526).

Another one of Muhammad's wives (Aishah) also noticed that some verses were being left out. Even teachings relating to stoning and breastfeeding were not included in Ziad's version because, well, one of her written records was eaten by a goat.

A’isha . . . said, “Surat al-Ahzab (33) used to be recited in the time of the Prophet with two hundred verses, but when Uthman wrote out the codices he was unable to procure more of it than there is in it today [i.e. 73 verses].” (Abu Ubaid, Kitab Fada’il-al-Qur’an)

"It was narrated that Aishah said: “The Verse of stoning and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it.” (Sunan ibn Majah 1944).

When considering all this, we see that the current version of the Quran is lacking a lot of Muhammad's teachings. Of what was consolidated we can only truly conclude that it is the version of Ziad and what he chose to include. Even in his version, it still lacks all the teachings that were lost when followers of Muhammad were killed or simply forgot what he said. Those who disagreed with his version were attacked and their versions were eventually burned. But we don't need their copies to know that the current version of the Quran is incomplete. The testimony from those who were close to Muhammad himself prove this. This leads to more questions regarding the reliability of the Quran. Perfect Preservation? How do we know Abdullah's version is not the actual or more acurate words of Muhammad? It is historically recorded that his version was different. If both Abdullah and Ziad were both followers of Muhammad, who decided that Ziad's version was the true version? Ziad? Because he had political backing? Does politics and power determine truth? That is actually a minor problem. The real problem is the claim that the Quran has been perfectly preserved. This is logically not possible given the historical evidences from Muslim sources. By their own witness, passages have been lost, forgotten, and cherry picked to create the Quran we have today. The only thing that can be stated is that Ziad's version has been preserved, but not all the teachings of Muhammad. In fact, it is not clear that Ziad's versions is the perfect preservation of Muhammad's teachings because it differed from Abdullah's versions of what Muhammad taught. Not to mention there were other versions that may have also differed that were lost and burned. The one thing that we can conclude is that Ziad ibn Thabit is the primary source for the modern Quran. Surah 15:9 boldly declares "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian." But what happens if this declaration fails? Given the Muslim sources recording the loss of verses and forgotten verses it is proven to not have been completely guarded. This means the angels and chosen followers of Allah were unable safe guard the preservation of the revelations of Muhammad perfectly. How then can it be divine and not just the teachings of Ziad ibn Thabit? A claim that can be made is that Ziad ibn Thabit's version of the remaining teachings of Muhammad have been perfectly preserved. This is only true if we leave out the facts of the loss of teachings prior to Ziad's final product. But then, who are Muslims really following? The teachings of Ziad ibn Thabit? They can't say the teachings of Muhammad because, as shown above, some of his teachings have been lost AND others differed from Ziad's version. So they can not say for sure they are following the teachings of Muhammad. The claim of a supernatural mathematical system that proves the perfect preservation only validates Ziad ibn Thabit's version because it is not possible to include the calculations of teachings that were lost, forgotten, and burned. If you have any questions or comments about this article please contact us or join our discussion forms

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abukabanis · 1 year ago

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Thank you very much O Allah

#abu kab anis #nasheed

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ociirrr · 8 years ago

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Thought via Path

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Mawar Merah No. 1 Perumnas Klender Jakarta Timur (depan RS Islam Pondok Kopi) Pemateri : Ustadz Nizar Saad Jabal Lc, MPd Tema : Syarah Riyadhush Shalihin Waktu : Ba'da Maghrib - Selesai PIC : 0857 8160 2016 ***** Tempat : Mushola Al-Ikhlas, Depan Gerbang Perumahan Puri Nirwana 2, Cibinong Pemateri : Ustadz Abu Faris Yudi Kurnia, Lc Tema : Manhaj Dakwah Salaf Waktu : 18.30 - 20.30 PIC : 0812 1212 0040 (I) / 0812 8209 4812 (A) ***** Tempat : Masjid Baitul Ma'muur, Perumahan Telaga Sakinah, Cikarang Barat Pemateri : Ustadz Abu Qotadah Tema : Syarah Aqidah Thohawiyah Waktu : Ba'da Isya - Selesai PIC : 0858 1365 3728 / 0812 1387 5246 / 0877 7911 1882 ***** Tempat : Masjid Al Ihsan, Jl. Balai Warga Rt 13 Rw 08, Cipinang, Jakarta Timur (Dekat Pasar Depok) Pemateri : Ustadz Yusuf Utsman Baisa, Lc Tema : Kitab Al Ishbah Waktu : Ba'da Isya - Selesai PIC : 0813 1147 5996 / 0812 8072 2260 ***** Tempat : Masjid Nuur' Alaa Nuur (MASNAN), Jl. Buwek Jaya No. 2B, Sumber Jaya, Tambun Selatan, Bekasi Pemateri : Ustadz Syahrul Fatwa, Lc Tema : Hadits Arbain An Nawawi Waktu : Ba'da Isya - Selesai PIC : 0813 9940 9524 / 0813 1472 8688 ***** Tempat : Masjid Syifa Budi, Komplek IIBS Lippo Cikarang, Jl. Raya Industri Hyundai No. 1, Lippo Cikarang, Bekasi (Sebelah Timur Pasar Central Lippo Cikarang) Pemateri : Ustadz Kholid Syamhudi, Lc Tema : Bulughul Maram, Bab Pembatal - Pembatal Wudhu Waktu : Ba'da Isya - Selesai PIC : 08561705203 / 085745418792 《 GARUT 》 Tempat : Masjid Ash-Shalihin (LEC Garut) Jl.Guntur Sari No.981, Kec. Tarogong Kidul (Depan Terminal Guntur Garut) Pemateri : Ustadz Didin Nuralam Tema : Kitab 'Umdahtul Ahkam & Kitabut Tauhid Waktu : 12.00 - Selesai PIC : 08562210744 《 CILEGON 》 Tempat : Masjid Imam An-Nawawi, Jl. Perumnas Blok F, Perum Bumi Cibeber Kencana, Cibeber, Cilegon Pemateri : Ustadz Abu Ubaidah Yusuf Assidawi, Lc Tema : Wanita Idaman Perindu Surga Waktu : 09.30 - Selesai PIC : 081311497942 / 081280182667 《 CIKANDE - SERANG 》 Tempat : Masjid Utsman Dawud Al-Marwan ( SDIT Al-Khoir ) Perum Cikande Permai Blok T Penamping, Cikande-Serang GMaps : https://goo.gl/maps/jvsLwAyLxr72 Waze : http://waze.to/siridFSFWcK1NiL41 Pemateri : Ustadz Abu Ubaidah Yusuf Assidawi, Lc Tema : Meneladani Akhlak As-Salaf Waktu : Ba'da Maghrib - Selesai PIC : 0859 4527 5030 / 0858 1406 6003 《 TASIKMALAYA 》 Tempat : Masjid Akhwat Ma'had Ihya As Sunnah, Jl.Terusan Paseh BCA No.11 Pemateri : Ustadzah Ummu Ainun Tema : Tahsin Al Quran (Khusus Akhwat) Waktu : 13.30 - 15.00 WIB ***** Tempat : Masjid PAUD/SDIT Ihya As Sunnah, Jl.Terusan Paseh BCA No.11 Pemateri : Ustadz Hazim Tema : Al Aqidah Ash Shohihah Waktu : 16.00 - 17.30 WIB PIC : 082317399180 ***** Tempat : Masjid Al Khulafaur Rasyidun, Sukamaju Mulyasari Gobras Pemateri : Ustadz Iskandar/Ustadz Dedi/Ustadz Arif Tema : Tematik Waktu : 16.30 - Selesai PIC : 085322903745 ***** Tempat : Masjid PAUD/SDIT Ihya As Sunnah, Jl.Terusan Paseh BCA No.11 Pemateri : Ustadz Hatim/ Ustadz Ade Ading Tema : Bahasa Arab (Khusus Ikhwan) Waktu : Ba'da Maghrib - Selesai PIC : 082214544787 ***** Tempat : Masjid Al Muhajirin YASIN Jl.Sindangjaya Linggajaya Cilembang Belakang SMPN 6 Pemateri : Ustadz Barkah Tema : Arba'in Nawawiyyah Waktu : Ba'da Maghrib - Selesai PIC : 085321521344 《 PEKALONGAN 》 Tempat : Masjid Imam Asy-Syafi’i Jalan Toba 20 Pekalongan Pemateri : Ustadz Mahful Safaruddin, Lc ● SESI PAGI Tema : Penjelasan Dzikir Pagi Petang (Khusus Muslimah ) Waktu : 09.00 - Selesai ● SESI SORE Tema : Sikapi Perbedaan Dengan Bimbingan Ayat Waktu : 16.00 - Selesai PIC : 081315736338 《 PURWOKERTO 》 Tempat : Saung Atqiya, Jl. Riyanto gg. Dahlia, Sumampir, Purwokerto Pemateri : Ustadzah Ning Muhibbin Tema : Kitab Bulughul Maram (Karya Al Imam Al Hafidz Ibnu Hajar Al Asqolaniy) Waktu : 14.00 - Selesai ***** Tempat : Masjid Darussalam, Jl. Merdeka, Purwokerto Pemateri : Ustadz Ahmad Thohari Tema : Tematik Waktu : Ba'da Ashar - Selesai ***** Tempat : Masjid Umar bin Khatab, Perum Saphire Karangwangkal, Purwokerto Pemateri : Ustadz Saefuddin Zuhri, Lc Tema : Tematik Waktu : Ba'da Ashar - Selesai ***** Tempat : Masjid Tujuh Belas (17), Jl. dr. Angka, dpn RSU Geriyatri, Purwokerto Pemateri : Ustadz Amarullah Tema : Tafsir Juz Amma Waktu : Ba'da Maghrib - Selesai ***** Tempat : Masjid Gelora Indah, Selatan GOR Satria, barat SMP/SMA Al Irsyad, Purwokerto Pemateri : Ustadz Arif Rahman Hakim, MA Tema : Riyadus Sholihin Waktu : Ba'da Maghrib - Selesai ***** Tempat : Masjid Al Fattaah, Jl. Serayu Raya, Sumampir, Purwokerto Pemateri : Ustadz Thoha Husein Al Hafidz Tema : Shahih Fiqih Sunah Waktu : Ba'da Maghrib - Selesai ***** Tempat : Mushola Al Firdaus, Jl. Sukadamai, Pondok Indah Estate, Selatan Dinas Pendidikan, Purwokerto Pemateri : Ustadz Darussalam Tema : Muamalat Kontemporer Waktu : Ba'da Maghrib - Selesai ***** Tempat : Masjid Umar bin Khatab, Perum Saphire Karangwangkal, Purwokerto Pemateri : Ustadz Sunhadi Faizan Tema : Kitab Bulughul Maram (Karya Al Imam Al Hafidz Ibnu Hajar Al Asqolaniy) Waktu : Ba'da Maghrib - Selesai ***** Tempat : Masjid At Taqwa, Jl. M.Syafi'i, dpn Matahari Mall, Kebondalem, Purwokerto Pemateri : Ustadz Firdaus Tema : Tazkiyatun Naf Waktu : Ba'da Maghrib - Selesai ***** Tempat : Masjid Fatimatuzahra, Jl. Madrani, Karangwangkal, Purwokerto Pemateri : Ustadz Abu Maryam Tema : Tazkiyatun Nafs Waktu : Ba'da Maghrib - Selesai 《 WANGON 》 Tempat : Masjid STM Bunda Satria, Selatan Terminal *Wangon Pemateri : Ustadz Abu Anas Al Atsary Tema : Tematik Waktu : Ba'da Maghrib - Selesai PIC : 0857 2922 1066 《 BANYUMAS 》 Tempat : Masjid Subulussalam, Jl. Masjid, Pekunden, Banyumas Pemateri : Ustadz Arif Hidayatullah Tema : Fiqih Ibadah Waktu : Ba'da Maghrib - Selesai PIC : 0856 4344 9675 《 SUMPIUH 》 Tempat : Masjid Syuhada Pemateri : Ustadz Zakaria Achmad Tema : Tematik Waktu : Ba'da Maghrib - Selesai PIC : 0812 5101 001 《 SUKOHARJO - SOLO 》 Tempat : Masjid Umar bin Khoththob Jl. Amarta Raya No 6-8 (Sebelah RS. Karima Utama) Ngabeyan Kartosuro Sukoharjo Pemateri : Ustadz Sa'ad Harits Tema : Fiqih Sholat Waktu : Ba'da Maghrib - Selesai 《 YOGYAKARTA 》 Tempat : Masjid Muthohharoh*, Jln. Abimanyu Ngebel, (Selatan Kampus UMY) GMaps : https://goo.gl/maps/QZyGUyiVqwJ2 ● SESI I Pemateri : Ustadz Muhammad Romelan, Lc Tema : Syarh Lum'atil I'tiqad (Aqidah) Waktu : 08.00 - Selesai ● SESI II Pemateri : Ustadz Abu Dzulqornain, B.I.S Tema : Tafsir Surat Al-Fatihah (Tafsir) Waktu : 09.00 - Selesai ● SESI III Pemateri : Ustadz Afifi Abdul Wadud, B.I.S Tema : Ushul Tsalatsah (Aqidah) Waktu : 10.00 - Selesai PIC : 085742624444 (I) / 082362724444 (A) ***** Tempat : Masjid Pogung Dalangan - MPD, Yogyakarta - Pogung Dalangan, SIA XVI RT. 11 RW. 50 Sinduadi, Mlati, Sleman, Yogyakarta. Kode Pos 55284. GMaps : http://goo.gl/maps/QbLe8 Pemateri : Ustadz Aris Munandar, SS, MPI Tema : Meneladani Shalat Nabi Shallallahu 'alaihi wasallam Waktu : 08.00 - 10.30 WIB PIC : 085201221111 ***** Tempat : Masjid Pogung Dalangan (400 meter sebelah utara Fakultas Teknik UGM GMaps : https://goo.gl/maps/5BSnurereNA2 Pemateri : Ustadz Sofyan Chalid Ruray Tema : Sikap Ahlussunnah Terhadap Kebijakan Pemerintah! Waktu : 18.30 - 21.00 WIB PIC : 0812-2269-9000 / 0812-2562-7042 ***** Tempat : Masjid Kampus UGM Pemateri : Ustadz Husein Yee (Malaysia) Tema : 🇹 🇷 🇺 🇸 🇹 🇭 🇮 🇲 Waktu : Ba'da Maghrib - Selesai PIC : 089646749969 《 SEMARANG 》 Tempat : Sekretariat Yayasan Sahabat Iman, Jl Sumurboto II/6 Ngesrep Pemateri : Ustadz Abu Unaisah Jabir SESI 1 Tema : Nahwu - Lanjutan Kitab Tauhid Waktu : Ba'da Ashar - Selesai SESI 2 Tema : Nahwu - Lanjutan Kitab Tauhid Waktu : Ba'da Maghrib - Selesai (Khusus Muslimah) SESI 3 Tema : Nahwu - Lanjutan Kitab Tauhid Waktu : Ba'da Isya - selesai (Rutin tiap Sabtu) (Khusus Ikhwan) PIC : 081328591552 ***** Tempat : Masjid Al Azhar Klentengsari Pedalangan Banyumanik Semarang Pemateri : Ustadz Amin Tema : Siroh Nabawiyah Waktu : Ba'da Maghrib (Rutin tiap Sabtu) PIC : 082281192650 ***** Tempat : Masjid Al Mujahidin, Jl. Patriot Pemateri : Ustadz Rizki Baswedan Tema : Tafsir Waktu : Ba'da Maghrib - Selesai (Rutin tiap Sabtu) PIC : 085100037664 ***** Tempat : Ma'had Ta'dzimussunnah, Jl. Dong Biru 2 no 36-37 RT 8 / RW 4 Semarang Pemateri : Ustadz Abu Utsman Arifin Sesi 1 Tema : Fiqh Waktu : Ba'da Maghrib - Isya' (Rutin tiap Sabtu) Sesi 2 Tema : Nahwu Matan Jurumiah Waktu : Ba'da Isya - Selesai (Rutin tiap Sabtu) PIC : 0858 7512 5175 ***** Tempat : Masjid Nurus Sunnah Bulusan Tembalang Semarang Pemateri : Ustadz Muhammad Ihsan Tema : Tahsin Waktu : Ba'da Maghrib - Selesai (Rutin tiap Sabtu) PIC : 08231372226 ***** Tempat : Masjid Thoyyibah, Bukit Kencana Jaya, Semarang Pemateri : Ustadz Riyadh bin Badr Bajrey, Lc Tema : Bedah Buku Al Wasiyatush Sughro (Karya Syaikhul Islam Ibnu Taimiyyah) Waktu : Ba’da Maghrib - Selesai PIC : 085641695878 ***** Tempat : Masjid AlBarokah Jl. Tegalsari Raya no 41 Semarang (Depan AlfaMart) Pemateri : Ustadz Abdul Mu'thi Al Maedany Tema : Misteri Imam Majdi Waktu : Ba’da Maghrib - Selesai PIC : 081325888015 / 081325914002 《 PURWODADI 》 Tempat : Masjid Latifah Asyamiri Soponyono Purwodadi Kabupaten Grobogan Pemateri : Ustadz Fauzi, MA Tema : Kitab Adabul Mufrod Waktu : Ba'da Ashar - selesai (Rutin tiap Sabtu) PIC : 081327281857 《 SALATIGA 》 Tempat : Masjid Ar-Rahman, Jl. Pahlawan Pemateri : Ustadz Arif Ardiansyah, Lc Tema : Kitab Nikah dan Al Wajiz Waktu : 16.00 WIB - selesai (Rutin tiap Sabtu) PIC : 082136199194 《 KENDAL 》 Tempat : Mushola MI Sukomulyo Kaliwungu Pemateri : Ustadz Fadel Ahmad Tema : Arbain Nawawi Waktu : Ba'da Maghrib - Selesai (Rutin tiap Sabtu) PIC : 0877 0013 7500 《 LUMAJANG 》 Tempat : Masjid Raya Arrahmah Pasirian Jl Embong Miring Pasirian Pemateri : Ustadz Khairul Ahsan, Lc Tema : Hadits Arbain An Nawawi Waktu : Ba'da Maghrib - Selesai (Rutin Setiap Sabtu Ba'da Maghrib) 《 GRESIK 》 Tempat : Masjid Jami' Shulthon Az-Zakari - Mahad Al Furqon Al Islami Srowo Sidayu Gresik Pemateri : Ustadz Ahmad Sabiq, Lc Tema : Kajian Kitab Waktu : Ba'da Maghrib - Selesai PIC : 085258754392 《 MADIUN 》 Tempat : Masjid Nashrus Sunnah Jl Koperasi 68 Banjarejo Taman Madiun Pemateri : Ustadz Muhammad Taufiq Badri, Lc Tema : Kitab Al Qoulul Mufid Ala Kitabit Tauhid Waktu : Ba'da Maghrib - Selesai (Rutin Setiap Sabtu) 《 SUKOHARJO 》 Tempat : Masjid Annur Gayam RT 1 RW 8 Sukoharjo Pemateri : Ustadz Zainal Abidin bin Syamsuddin, Lc Tema : Sejarah Indah Wali Songo Waktu : 19.00 - Selesai PIC : 087712384443 《 SURABAYA 》 Tempat : Nayyara Salon & Spa Muslimah, Jl. Darmokali no 19A Surabaya Pemateri : Ustadzah Niswah, Lc Tema : Fiqih Wanita Waktu : 08.45 - Selesai PIC : 085707737077 ***** Tempat : Masjid Al - Furqon, Jalan Manukan Sikatan, Kota Surabaya, Jawa Timur Pemateri : Ustadz Fadlan Fahamsyah, LC., MHI Tema : Kitab Tauhid Waktu : Ba’da Maghrib- Selesai (Rutin Setiap Sabtu 1,2, 3 Ba'da Maghrib) PIC : 0821 3434 2610 《 SIDOARJO 》 Tempat : Masjid At Tauhid, Jl. Taman Jambu, Pondok Candra Indah, Sidoarjo Pemateri : Ustadz Ma'ruf Nursalam, Lc Tema : Tafsir Ibnu Katsir Waktu : Ba'da Maghrib (Rutin Setiap Sabtu) ***** Tempat : Masjid Al-Muhajirin, Taman Puspa Sarirogo Sidoarjo Pemateri : Ustadz Muhammad Syahputra, Lc Tema : Kitab Arbain Nawawiyah Waktu : Ba'da Maghrib - Selesai (Rutin Setiap Sabtu Ba'da Maghrib) PIC : 085230799901 《 BANGKA BELITUNG 》 Tempat : Masjid Al Ittihad - Sungailiat Bangka Belitung Pemateri : Ustadz Aidil Putra, Lc Tema : Kajian Kitab Secara Bergantian Waktu : Ba'da Maghrib - Selesai (Kajian Rutin Setiap Rabu, Kamis, Jum'at, Sabtu & Ahad) 《 MEDAN 》 Tempat : Masjid Dakwah USU (Jl Dr Hamzah seberang pintu 3 USU) Medan Pemateri : Ustadz Ali Nur Tema : Kitab Minhajus Salikin Waktu : 16.30 - Selesai (Rutin Setiap Sabtu) ***** Tempat : Madrasah Luqmanul Hakim Pasar 1 Marealan Medan Pemateri : Ustadz Abdul Fattah Tema : Kitab Tafsir Syaikh Abdurrahman As-sa'di Waktu : Ba'da isya - Selesai (Rutin Setiap Sabtu) 《 LAMPUNG UTARA 》 Tempat : Masjid Al-Hikmah Jl. Akuan Sribasuki (Depan Rumah Ustadz Farouk) Pemateri : Ustadz Robiasyah Abul Hasan Tema : Tematik Waktu : Ba'da Maghrib - Selesai (Rutin Setiap Sabtu Ba'da Maghrib) Informasi : 0852-2803-9061 (Ustadz Farouk) 《 LAMPUNG 》 Tempat : Masjid Al-Hayah, Perum Bumi Puspa Kencana, Jl. Z.A. Pagar Alam, Depan Tribun Lampung ( https://goo.gl/maps/HgC6owGQ9VG2 ) Pemateri : Ustadz Firman Anshori Tema : Kajian Ummahat (Khusus Akhwat & Ummahat) Waktu : 14.00 – 15.00 (Rutin Setiap Sabtu Siang) Informasi : 0812-7338-8845 (Mas Didi) ***** Tempat : Masjid Ar-Royyan, Jl. Imam Bonjol, Samping Smk Farmasi, Gedong Air, Bandar Lampung ( http://maps.google.com/?cid=28945470...16&hl=in&gl=id ) Pemateri : Ustadz Anas Abu Nadya Tema : Kitab Bulughul Marom Waktu : Ba'da Maghrib - Selesai (Rutin Setiap Sabtu Ba'da Maghrib) Informasi : 0812-7960-0229 (Mas Gatot) 《 PALEMBANG 》 Tempat : Masjid An-Nur, samping Matahari, Palembang Square extention (PSx) Mall Pemateri : Ustadz Firdaus Tema : Akidah | Tanbihat Mukhtasarah (Al-Wajibat) Waktu : 14.00 - Selesai ***** Tempat : Masjid Imam Syafi'i, PPTQ Mutiara Sunnah, Jl. Pertahanan, sebelum Giant, dekat SMA N 8, Plaju (ummahat/akhwat) Pemateri : Ustadz Akhirudin, Lc Tema : Tematik Waktu : 14.00 - Selesai ***** Tempat : Masjid Bakti, Jl. Sukabakti, seberang Graha Sumeks, sebelum Punti Kayu, KM. 6 Pemateri : Ustadz Bambang Ahmad Wafiy, M.Pd.I Tema : Adab | Adab Hamalah al-Qur'an Waktu : Ba'da Maghrib - Selesai ***** Tempat : Masjid Al-Munawwarah, kompleks Taman Indah Talang Kelapa, Maskerebet Pemateri : Ustadz Abu Dzar Tema : Akidah/Fikih | Kitab at-Tauhid/Al-Wajiz Waktu : Ba'da Maghrib - Selesai 《 BALIKPAPAN 》 Tempat : Masjid Istiqamah - Lapangan Merdeka Jl Sport No.1 Balikpapan Pemateri : Ustadz Dr. Firanda Andirja, MA Tema : Rahasia Alam Kubur Waktu : Ba'da Maghrib - Selesai WITA PIC : 08995067087 《 SAMARINDA 》 Tempat : Masjid Baitul Muttaqin Islamic Center Samarinda Pemateri : Ustadz Abdurrahman Ayyub Special Guest : Dr. Patrialis Akbar, MH Tema : Menjaga NKRI & Membendung Paham Terorisme Waktu : 09.00 - Selesai WITA 《 KYOTO - JEPANG 》 Tempat : Masjid Kyoto - 92 Miyagaki-cho, Kamigyo-ku, Kyoto-shi, Kyoto Pemateri : Ustadz Andy Bangkit Setiawan, PhD (Associate Professor Nagoya University, Japan) Tema : Kitab Syarhus Sunnah Waktu : 10.00 - Selesai (UTC/GMT +9 hours) PIC : 075-231-3499 / 0800-1002-8988 《 NEW YORK 》 Tempat : Masjid Al-Hikmah 48-01 31st Ave, Astoria, NY 11103, USA Pemateri : Ustadz Abu Yahya Badrusalam, Lc Tema : Amalan Yang Tertolak (Kajian By Skype) Waktu : 07.30 PM - Selesai ( GMT-5 ) 《 MADINAH 》 Tempat : Masjid Nabawi Gate Badr number 19 C Medina, Saudi Arabia Pemateri : Ustadz Abdullah Roy, MA Tema : Syarah Kitab Aqidah Wasitiyyah Waktu : Ba'da Maghrib - Isya' (Kajian Rutin Sabtu - Kamis) Live : Kajian secara audio akan disiarkan secara langsung via facebook fb.com/hsi.abdullahroy pukul 22.00 WIB Semua Kajian Tertera Diatas Free Entry (Gratis-Tidak Dipungut Biaya) ; Terbuka Untuk Umum - Semua Elemen Masyarakat Boleh Ikut Hadir - Bukan Untuk Golongan Tertentu, & Tidak Perlu Registrasi (Cukup Datang Tepat Waktu Sesuai Agenda Kajian Yang Telah Disebutkan) *Silahkan untuk senantiasa cross-checked info kajian terlampir dengan PIC (Person In Charge) / Contact Person Kajian* Hadith of The Day : Rasûlullâh Shallallahu ‘alaihi wa sallam bersabda, “Sesungguhnya Allah tabaraka wa ta’ala memiliki para malaikat khusus yang senantiasa berkeliling mencari di mana adanya majelis-majelis dzikir. Apabila mereka menemukan sebuah majelis yang padanya terdapat dzikir maka mereka pun duduk bersama orang-orang itu dan meliputi mereka satu sama lain dengan sayap-sayapnya sampai-sampai mereka memenuhi jarak antara orang-orang itu dengan langit terendah, kemudian apabila orang-orang itu telah bubar maka mereka pun naik menuju ke atas langit.” Nabi berkata, “Maka Allah ‘azza wa jalla pun bertanya kepada mereka padahal Dia adalah yang Maha Mengetahui keadaan mereka, ‘Dari mana kalian datang?’. Para malaikat itu menjawab, ‘Kami datang dari sisi hamba-hamba-Mu yang ada di bumi. Mereka mensucikan-Mu (bertasbih), mengagungkan-Mu (bertakbir), mengucapkan tahlil, dan memuji-Mu (bertahmid), serta meminta (berdo’a) kepada-Mu.’ Lalu Allah bertanya, ‘Apa yang mereka minta kepada-Ku?’. Para malaikat itu menjawab, ‘Mereka meminta kepada-Mu surga-Mu.’ Allah bertanya, ‘Apakah mereka telah melihat surga-Ku?’. Mereka menjawab, ‘Belum wahai Rabbku.’ Allah mengatakan, ‘Lalu bagaimana lagi jika mereka benar-benar telah melihat surga-Ku?’. Para malaikat itu berkata, ‘Mereka juga meminta perlindungan kepada-Mu.’ Allah bertanya, ‘Dari apakah mereka meminta perlindungan-Ku?’. Mereka menjawab, ‘Mereka berlindung dari neraka-Mu, wahai Rabbku’. Maka Allah bertanya, ‘Apakah mereka pernah melihat neraka-Ku?’. Mereka menjawab, ‘Belum, wahai Rabbku.’ Lalu Allah mengatakan, ‘Lalu bagaimanakah lagi jika mereka telah melihat neraka-Ku.’ Mereka mengatakan, ‘Mereka meminta ampunan kepada-Mu.’ Maka Allah mengatakan, ‘Sungguh Aku telah mengampuni mereka. Dan Aku telah berikan apa yang mereka minta dan Aku lindungi mereka dari apa yang mereka minta untuk berlindung darinya.’.” Nabi bersabda, “Para malaikat itu berkata, ‘Wahai Rabbku, di antara mereka ada si fulan, seorang hamba yang telah banyak melakukan dosa, sesungguhnya dia hanya lewat kemudian duduk bersama mereka.’.” Nabi mengatakan, “Maka Allah berfirman, ‘Dan kepadanya juga Aku akan ampuni. Orang-orang itu adalah sebuah kaum yang teman duduk mereka tidak akan binasa.’.” [HR. Imam Muslim dalam Kitab ad-Dzikr wa ad-Du’a wa at-Taubah wa al-Istighfar, hadits no. 2689, lihat Syarh Imam Muslim [8/284-285] cetakan Dar Ibn al-Haitsam) – Read on Path.

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lifeofresulullah · 5 years ago

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The Life of The Prophet Muhammad: Calling the Tribes to Islam, the Allegiances of Aqaba and Migration to Madinah

Migration to Madinah Starts

The allegiances and agreements made between the Muslims of Madina and our Holy Prophet (PBUH) opened a brand new arena before the Muslims. Living in their new community would allow them to talk about their beliefs openly, perform their religious duties freely, and fearlessly protect and spread their faith; the two most powerful tribes in Madina, the Aws, and Kahzraj, promised to receive them with open arms, to protect them in all kinds of circumstances and not to withhold their help. It appeared as if the Sun of Islam (PBUH) would be shining with all his majesty in Madina very soon.

Life in Mecca was like a punishment for the Muslims; it was as if the drinking water and the air were a burning fire.

“Then, migration, as it is sometimes expressed wrongly, is not an escape but a search. It is the search for a suitable environment for practicing the religion, which was at a point of elimination due to the threats and dangers. The religion determined its practice and application as its aim. If the conditions of the place a person lives in do not let this aim be practiced, it is a religious obligation for him to migrate from that place. The Quran does not regard those people as excused if they do not migrate and holds them responsible. They are obliged to look for a place where they can practice their religion.”

In accordance with our Holy Prophet’s (PBUH) advice, the Muslims proceeded on their way to Madina individually and in small groups, which sometimes included only two people.

The first companion who emigrated from Mecca to Madina was Abu Salama Ibn Abdi’l-Asad.

The polytheists realized what was going on; they made the Muslims they could catch turn back. They were doing all they could in hopes that the Muslims would abandon their faith. They were separating wives from their husbands and objecting to them immigrating with their husbands. Some of the Muslims were being imprisoned. However, they did not want to kill anyone fearing that a war could break. Nonetheless, they did their best to dissuade Muslims from immigrating by subjecting them to all kinds of unimaginable torture and cruelty. However, the Muslims had made up their mind and were determined to move to Madina regardless of the costs. They were finally able to overcome all of the obstacles and continued with their departure.

MIGRATION OF HAZRAT UMAR

After this fearless cry, about twenty Muslims went towards Madina in broad daylight. None of the polytheists had any courage to track them down.

THE PANIC OF POLYTHEISTS

Meeting at Daru’n-Nadwa

They immediately convened at Daru’n-Nadwa to discuss how they could take measures.

They arranged to discuss the matter regarding our Holy Prophet (PBUH) and met at Dar’un-Nadwa one morning.

The Qurayshis welcomed him and said, “Alright, enter!” Actually, the old man was a devil that had entered into the form of a human.

The Terrible Decision They Made!

The old man spoke again, “No, by God, your thought is not in good taste. Do you not see that his message and the sweetness and beauty of his words take command in the hearts of the people? If you drive him away, he will circulate among the Arab tribes and then rule over them. Afterward he will tread over you and order you to do what he wants. For that reason, you should think of something else!” At last, Abu Jahl got the chance to speak, “By God, I thought of a measure that none of you would have been able to think of.”

They asked, “what is it?”

Abu Jahl disclosed his idea:

“We do not have any other choice but to kill him. For that reason, we will choose a strong young man from each tribe. Then we will give each of them a sharp sword. They will all strike and kill him at once. That way, we will be freed from him and no one will know who killed him. When it happens in this way, the Hashimis will not be able to risk having a battle with all the other tribes and will consent to receive blood money whether they like it or not. We will pay off the blood money and resolve the matter.” The devil that had entered the form of the old man came forth and said, “This is the correct idea and the most suitable solution.”

The others accepted Abu Jahl’s view and dispersed.

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