#banu umayyah

[othmanibnaffan]

La sua prima vita nella società pre-islamica:

Nella società pre-islamica, Uthman (R.A.) era tra i migliori della sua gente. Era di alto rango, molto ricco, estremamente modesto ed eloquente nel parlare. Il suo popolo lo amava molto e lo rispettava. Non si prostrava mai a nessun idolo e non aveva mai commesso alcuna azione immorale nemmeno prima dell'Islam. Anche prima dell'Islam non beveva alcolici.

Conosceva bene i lignaggi, i proverbi e la storia degli eventi importanti. Viaggiò in Siria e in Etiopia e si mescolò con persone non arabe, imparando cose sulla loro vita e sui loro costumi che nessun altro conosceva. Si occupò degli affari ereditati dal padre e la sua ricchezza crebbe. Era considerato uno degli uomini del clan Banu Umayyah che godeva di grande stima da parte di tutti i Quraish. Così, Uthman (R.A.) era considerato di alto rango tra la sua gente ed era molto amato.

La sua conversione all'Islam:

Uthman (R.A.) aveva trentaquattro anni quando Abu Bakr Al-Siddiq (R.A.) lo chiamò all'Islam; egli non esitò affatto e rispose immediatamente alla chiamata di Abu Bakr (R.A.). Fu il quarto uomo ad abbracciare l'Islam dopo Abu Bakr (R.A.), Ali ibn Talib (R.A.) e Zaid ibn Harithah (R.A.).

La sua persecuzione e la migrazione in Etiopia:

Uthman (R.A.) e sua moglie Ruqayyah (R.A.), figlia del Profeta (S.A.W.), emigrarono in Etiopia (Abissinia) insieme a dieci uomini e tre donne musulmani. Alcuni musulmani si unirono poi a loro come migranti. Tutti i musulmani emigrati trovarono sicurezza e libertà di culto in Abissinia. Uthman (R.A.) aveva già alcuni contatti commerciali in Etiopia, quindi continuò a esercitare la sua professione di commerciante.

Il Sacro Corano parla della migrazione dei primi musulmani in Abissinia, come dice Allah:

"E per quanto riguarda coloro che sono emigrati per la causa di Allah, dopo essere stati ingiustamente colpiti, certamente daremo loro una buona residenza in questo mondo, ma in verità la ricompensa dell'Aldilà sarà più grande; se solo lo sapessero!" (Al-Nahl 16:41).

Quando si diceva che gli abitanti di Makkah erano diventati musulmani, la notizia giunse agli emigranti in Abissinia, che tornarono indietro ma, quando si avvicinarono a Makkah, seppero che la notizia era falsa. Ciononostante, tutti gli emigranti entrarono in città. Tra coloro che tornarono c'erano Uthman (R.A.) e Ruqayyah (R.A.) e si stabilirono nuovamente a Makkah. Uthman (R.A.) rimase a Makkah finché Allah non concesse il permesso di emigrare a Madinah.

La vicinanza al Profeta (S.A.W.):

Il fattore più forte che ha plasmato il carattere di Uthman (R.A.), ha fatto emergere i suoi talenti e le sue potenzialità e ha purificato la sua anima è stato il fatto di aver frequentato il Messaggero di Allah (S.A.W.) e di aver studiato per mano sua. Uthman (R.A.) rimase vicino al Profeta (S.A.W.) a Makkah dopo essere diventato musulmano e rimase vicino a lui a Madinah dopo la sua migrazione.

Uthman (R.A.) ci racconta come rimase vicino al Messaggero di Allah (S.A.W.) dicendo:

"Allah, che sia glorificato ed esaltato, ha inviato Mohammad (S.A.W.) con la verità e gli ha rivelato il Libro e io sono stato uno di quelli che hanno risposto ad Allah e al Suo Messaggero (S.A.W.) e hanno creduto. Ho compiuto le due prime migrazioni e sono diventato genero del Messaggero di Allah (S.A.W.) e ho ricevuto la guida direttamente da lui.

Uthman (R.A.) e il Sacro Corano:

Uthman (R.A.) era profondamente legato al Sacro Corano. È stato narrato che Abu Abd Al-Rahman Al-Sulami disse:

"Coloro che insegnavano il Corano, come Uthman ibn Affan, Abd-Allah ibn Masood e altri, ci hanno raccontato che quando imparavano dieci versetti dal Profeta (S.A.W.), non andavano oltre finché non avevano appreso la conoscenza contenuta in essi e come applicarla nei fatti. Dissero: Così abbiamo imparato insieme il Corano, la conoscenza e la sua applicazione". Per questo dedicavano un po' di tempo alla memorizzazione di una sura".

I seguenti detti di Uthman (R.A.) mostrano chiaramente il suo attaccamento e il suo amore per il Sacro Corano:

"Se i nostri cuori fossero puri, non avremmo mai il nostro filtro delle parole di Allah, che Egli sia glorificato ed esaltato".

"Non vorrei che venisse il giorno in cui non guarderò nel Patto di Allah (cioè il Sacro Corano)".

"Ci sono quattro cose che sono virtù esteriori, ma in realtà sono obblighi: mescolarsi con le persone rette è una virtù e seguire il loro esempio è un dovere, leggere il Corano è una virtù e agire in base ad esso è un dovere, visitare le tombe è una virtù e prepararsi alla morte è un dovere e visitare il malato è una virtù e chiedergli di fare testamento è un dovere".

"Dieci cose sono la più grande perdita di tempo: uno studioso di cui nessuno chiede informazioni, una conoscenza che non viene messa in pratica, un consiglio valido che non viene accettato, un'arma che non viene usata, una moschea in cui non si prega, un Mushaf (Corano) che non viene letto, una ricchezza di cui non si spende nulla (in beneficenza), un cavallo che non viene cavalcato, la conoscenza dell'ascesi nel cuore di chi cerca un guadagno mondano e una lunga vita in cui non ci si prepara per il viaggio (nell'Aldilà)".

Utman (R.A.) era un Hafiz del Corano (memorizzazione del Corano) e leggeva sempre il Corano. Uthman (R.A.) recitò l'intero Corano al Profeta Mohammad (S.A.W.) prima di morire.

Battaglia di Badr e morte della moglie:

Quando i musulmani uscirono per combattere la Battaglia di Badr, la moglie di Uthman (R.A.), Ruqayyah (R.A.), era malata e confinata a letto nel momento in cui suo padre Mohammad (S.A.W.) invitò i musulmani a intercettare la carovana dei Quraish. Uthman (R.A.) si affrettò ad uscire con il Messaggero di Allah (S.A.W.), ma Egli (S.A.W.) non permise a Uthman (R.A.) di andare con loro e gli ordinò di rimanere con Ruqayyah (R.A.) e di curarla dicendo:

"Tu [Uthman (R.A.)] riceverai la stessa ricompensa e la stessa quota (del bottino) di chiunque abbia partecipato alla battaglia di Badr (se rimarrai con lei)". (Bukhari: 3699)

Uthman (R.A.) obbedì di buon grado e rimase con sua moglie Ruqayyah (R.A.). Quando esalò gli ultimi respiri, desiderava vedere suo padre (S.A.W.) che era partito per Badr. Si allontanò da questa vita ma non poté vedere suo padre (S.A.W.) perché egli era a Badr con i suoi nobili Compagni (R.A.), impegnati a rendere suprema la parola di Allah, e non partecipò alla sua sepoltura. Il marito Uthman (R.A.), addolorato, seppellì l'amata moglie ad Al-Baqee (cimitero sacro dei musulmani vicino a Masjid Al-Nabawi a Madinah). Dopo il ritorno dalle vittorie della battaglia di Badr, il Messaggero (S.A.W.) venne a sapere della morte di sua figlia Ruqayyah (R.A.), si recò ad Al-Baqee, si fermò sulla tomba di sua figlia e pregò per il suo perdono.

Il suo contributo allo Stato islamico:

Uthman (R.A.) era uno dei più ricchi tra coloro ai quali Allah aveva concesso la ricchezza. Usò la sua ricchezza in obbedienza ad Allah. Era sempre il primo a fare il bene e a spendere e non temeva la povertà. Tra i molti esempi delle sue spese ci sono i seguenti:

1. Quando il Profeta (S.A.W.) giunse a Madinah, l'unica fonte di acqua fresca era il pozzo di Bir Rumah e senza pagare nessuno poteva bere l'acqua del pozzo. Uthman (R.A.) comprò il pozzo dal proprietario (che era un ebreo) per ventimila dirham e lo donò ai ricchi, ai poveri e ai viandanti.

2. A Madinah, il Mashid Al-Nabawi divenne troppo piccolo perché i musulmani potessero pregare anche solo 5 volte. Uthman (R.A.) comprò il terreno accanto alla moschea per venticinque o ventimila dirham e questo terreno fu aggiunto alla moschea che divenne così abbastanza grande da ospitare i musulmani.

3. Spese un'enorme somma per equipaggiare l'esercito musulmano per la campagna di Tabook.

Durante il califfato di Abu Bakr (R.A.) e Umar (R.A.):

Quando il Messaggero di Allah (S.A.W.) morì nell'11 AH (632 d.C.), Abu Bakr (R.A.) fu scelto come califfo. In effetti, Uthman (R.A.) fu il primo, dopo Umar (R.A.), a offrire la sua fedeltà ad Abu Bakr (R.A.) come califfo. Durante le guerre di apostasia (guerre di Ridda) durante il califfato di Abu Bakr (R.A.), Uthman (R.A.) rimase a Madinah e agì come consigliere di Abu Bakr (R.A.). Sul letto di morte, Abu Bakr Siddiq (R.A.) dettò il suo testamento a Uthman (R.A.), dicendo che il suo successore sarebbe stato Umar (R.A.).

Durante il califfato di Umar (R.A.), lo status di Uthman (R.A.) era quello di un consigliere e si può dire che la sua posizione fosse simile a quella di Umar (R.A.) nei confronti di Abu Bakr (R.A.) durante il califfato di Abu Bakr (R.A.).

Durante il califfato di Umar (R.A.), Uthman (R.A.) istituì il sistema di registrazione dei beni spesi e guadagnati (il Diwan). Fu Uthman (R.A.) a suggerire a Umar (R.A.) di creare l'Anno Hijri (Calendario islamico).

La sua nomina a Califfo e successore di Umar (R.A.):

Umaribn Al-Kattab (R.A.) sul letto di morte formò un comitato di sei persone per scegliere il prossimo Califfo tra di loro. Questo comitato era composto da: Ali bin Abi Talib (R.A.), Uthman ibn Affan (R.A.), Abdur Rahman bin Awf (R.A.), Saad ibn Abi Waqqas (R.A.), Al-Zubayrm (R.A.) e Talhah (R.A.). La maggioranza del popolo favorì l'elezione di Uthman (R.A.). Il quarto giorno dopo la morte di Umar (R.A.), nel 23 AH, Uthman (R.A.) fu eletto terzo Califfo con il titolo di "Amir Al-Muminin" (Principe dei Credenti).

Quando fu prestato il giuramento di fedeltà a Uthman (R.A.) come califfo, egli si presentò davanti al popolo e dichiarò il suo approccio al governo, spiegando che avrebbe seguito le linee guida del Corano e della Sunnah e avrebbe seguito le orme dei due califfi [cioè Abu Bakr (R.A.) e Umar (R.A.)]. Dichiarò inoltre che avrebbe gestito gli affari del popolo con tolleranza e saggezza, ma che non avrebbe accettato alcun compromesso riguardo alle punizioni da eseguire. Poi li mise in guardia dall'accontentarsi delle cose terrene e dal lasciarsi tentare dalle banalità mondane, per evitare che ciò li portasse a competere gli uni con gli altri e a fomentare rancori e risentimenti tra di loro, che a loro volta avrebbero portato alla divisione e alla disunione.

I punti salienti del suo regno come califfo:

Le conquiste di Uthman (R.A.), durante il suo regno come Califfo, sono tantissime. Di seguito sono riportati alcuni punti salienti delle sue realizzazioni durante il suo califfato (Khilafat):

Conquista: Le opere più importanti di Uthman (R.A.) sono la conquista di Murrow, in Turchia, e l'espansione dello Stato Islamico. Oltre alla conquista di Alessandria e poi dell'Armenia, del Caucaso, del Khurasan, del Kerman, del Sajistan, dell'Africa e di Cipro.

Espansione della Moschea del Profeta: Uthman (R.A.) ampliò la Moschea del Profeta (Masjid Al-Nabawi) nel 29-30 A.H. e istituì la prima flotta islamica per proteggere le spiagge musulmane dagli attacchi dei Bizantini.

Compilazione del Corano: Uno dei risultati più importanti di Uthman (R.A.) è la compilazione del Sacro Corano, iniziata durante il califfato di Abu Bakr Siddiq (R.A.).

Hudhaifah (R.A.) era molto allarmato dalle differenze nella recitazione del Corano tra il popolo siriano e quello iracheno. Così Hudhaifah (R.A.) disse a Uthman (R.A.):

"O Principe dei credenti, salva questa nazione prima che divergano riguardo al Libro (Corano) come fecero gli ebrei e i cristiani".

Uthman (R.A.) disse:

"Mandaci il manoscritto in modo che possiamo farne delle copie, poi te lo restituiremo".

Il suo martirio:

A Shawwal, nel 35 AH, si verificò un tumulto e i malfattori assediarono Uthman (R.A.) nella sua casa (per quaranta giorni) e gli impedirono di pregare nella moschea e persino di bere. Ma quando vide alcuni dei Compagni (R.A.) che si preparavano a combatterli, lo impedì perché non voleva far cadere il sangue di un musulmano per il suo stesso bene. Poi i cospiratori entrarono in casa sua dal retro (dalla casa di Abu Hazm Al-Ansari) e lo attaccarono mentre leggeva il Sacro Corano. Sua moglie Naila (R.A.) cercò di proteggerlo, ma la colpirono con la spada e le tagliarono i polpacci. I ribelli lo uccisero (R.A.) e il suo sangue finì sul Corano. Fu martirizzato il 18 Dhul-Hijjah 35AH (17 giugno 656 d.C.) e fu sepolto ad Al-Baqee [cimitero sacro dei musulmani vicino alla Moschea del Profeta (Masjid Al-Nabawi)] a Madinah.

Aspetto fisico:

Non era né basso né alto, con spalle larghe e folti capelli in testa. Aveva una lunga barba ed era di bell'aspetto. Si dice che fosse il più bello del popolo.

Prestavolto nelle trame:

Marcus Charlie Bishop

[ahlulbaytnetworks]

◾▪️While (Banu Asad) were confused, a horseman appeared all of a sudden and approached them saying: “What’s wrong with you?” They said: “We came to bury the body of Imam Hussein, peace be upon him, and the bodies of his sons and his companions, and we couldn’t identify the body of Imam Hussein, peace be upon him”. ... So, he dismounted from his horse and skipped over the dead bodies, until he laid eyes on the body of Imam Hussein, peace be upon him, so he embraced him and cried saying: O Father! By killing you, those who gloat rejoiced! O father! By killing you, Banu Umayyah rejoiced! O father! After you, our grief last so long! O father! Our sorrow last so long”… He put his hands under the body of Imam Hussein, peace be upon him saying: “In the name of Allah, for the sake of Allah, and on the religion of the Messenger of Allah. Allah and His Messenger has spoken the truth, God willing, there’s no might and no power except by Allah the Almighty"… And he put him in his grave... Then he wrote on the grave: “This is the grave of Hussein bin Ali bin Abi Talib, whom they killed thirsty as a foreigner”. Then he walked to his uncle Al-Abbas, peace be upon him... and made a shrine for him, and put him down alone as he did for his father, and said to Banu Asad: “I’ve someone who’ll help me!”. Then he went to the place of the corpses of the Ansar and dug a single hole and buried them in it, except for Habib bin Mozahir, as some of his cousins refused that, and they buried him in a place near the martyrs...

He, peace be upon him, said: “I’m Allah’s argument upon you. I’m Ali bin Al-Hussein, peace be upon him. I came to bury the body of my father and those with him; my brothers, uncles, cousins, and their supporters who sacrificed their lives for him. I’m now returning to Ibn Ziyad prison, may Allah curse him. As for you, congratulations to you. No Be terrified and do not have solidarity with us.”

He, peace be upon him, said: “I am God’s argument upon you. I am Ali bin Al-Hussein, peace be upon him. I came to see the body of my father and those with him among my brothers, uncles, cousins, and their supporters who sacrificed their lives for him. I am now returning to Ibn Ziyad prison, may God curse him. As for you, congratulations to you. Don’t be grieved and don't feel oppressed for us”.

📚Rihlat a-Sabi, p.26-27-28

[goharshahi]

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[beardedbluebirdcheesecake]

Missing Makkah

O city of Makkah, I am missing you today, the Ummah is worried It is a city of peace, it’s different thing You are the city of Khana Kaba it is also different thing۔ You the birth place of Muhammad SWA it’s different matter Today I am remembering you for Khalid Bin Waleed Today I am remembering you for Banu Umayyah and Banu Abbasiyah O city of Makkah, today I am remembering you for the…

[lefondamentsdelislam]

LA DIMENSION MILITAIRE: Partie 4.2

La Bataille Commence

Sur la ligne de front des Qoraïchites se trouvaient Utba ibn Rabi'a, son frère Shayba et son fils Walid. Ils défièrent les musulmans pour un combat singulier. Trois jeunes Ansars se présentèrent. «Nous ne nous battrons pas, nous voulons nous battre avec nos cousins!», cria Utba avec arrogance. En fait, le Messager s'était attendu à une telle réaction. Il ordonna à Ali, Hamza et Ubayda ibn Harith de s'avancer pour le combat singulier. Hamza se battit et tua Utba, et Ali tua Walid en deux coups. Ubayda, qui était âgé, combattit Shayba et fut blessé à la jambe. Hamza et Ali le sauvèrent, tuèrent Shayba et portèrent Ubayda au loin.

Les Qoraïchites furent démoralisés par un tel commencement. La foi, la sincérité et la bravoure des musulmans leur valut l'aide divine. Les Qoraïchites, qui s'étaient réjoui de leur supériorité en nombre et en armement, furent soumis à une défaite écrasante par des musulmans sous-équipés. 70 Qoraïchites furent tués. Awf et Mu'awwidh, deux jeunes frères Ansars, se joignirent à Abd Allah ibn Mas'ud pour tuer Abou Jahl, que le Messager appelait le «Pharaon de la Communauté Musulmane». Presque tous les leaders qoraïchites furent tués: Abou Jahl, Walid ibn Mughira, Utba ibn Rabi'a, As ibn Sa'id, Umayyah ibn Khalaf et Nawfal ibn Khuwaylid. Avant la bataille, le Messager avait prédit et indiqué les lieux où ils allaient mourir, en disant: «Utba sera tué ici; Abou Jahl là, Umayyah ibn Khalaf là» et ainsi de suite.

70 Qoraïchites furent capturés. Dieu autorisa les musulmans à demander une rançon pour leur libération, et certains furent donc libérés. Quant à ceux qui savaient lire et écrire, il leur suffisait d'enseigner leurs connaissances aux musulmans illettrés pour être libérés. Cette politique avait plusieurs avantages: les captifs qui s'attendaient à être exécutés acceptèrent volontiers de payer une rançon; le bas niveau d'alphabétisme de Médine put être relevé, rendant ainsi les nouveaux musulmans alphabètes plus efficaces et plus utiles; les captifs lettrés eurent ainsi la possibilité de connaître l'islam de près et d'être en contact avec des musulmans, ce qui allait rapprocher plus de gens à l'islam; et les familles et les proches des captifs étaient si heureux de revoir les membres de leurs familles qu'ils croyaient morts qu'ils devinrent beaucoup plus réceptifs à l'islam.

Cette victoire décisive fit de l'islam une force qu'il fallait désormais prendre en compte à travers toute l'Arabie, et beaucoup de cœurs endurcis devinrent enclins à accepter l'islam.

La Bataille d'Ouhoud

La victoire de Badr alerta les forces hostiles de la péninsule. Les musulmans tombèrent dans une situation délicate et durent endurer la colère de la plupart des communautés voisines.

Les tribus juives de Médine n'avaient guère envie d'honorer leurs accords conclus avec le Messager après l'hégire. Pendant la Bataille de Badr, ils soutinrent les polythéistes. Ensuite, ils encouragèrent ouvertement les Qoraïchites et les autres tribus arabes à s'unir contre les musulmans. Ils collaborèrent également avec les Hypocrites qui formaient apparemment une partie intégrante du corps politique musulman.

Pour faire avorter l'expansion de l'islam, ils se mirent à attiser les flammes des anciennes animosités entre les Aws et les Khazraj, les deux tribus des musulmans médinois. Ka'b ibn Ashraf, le chef des Banu Nadhir, alla à La Mecque et récita d'émouvantes élégies pour les Mecquois tués à Badr afin de provoquer les Qoraïchites vers de nouvelles hostilités. Il calomnia aussi les musulmans et fit la satire du Messager dans ses poèmes.

La violation des tribus juives des obligations de leur traité dépassa toutes les limites du raisonnable. Quelques mois après Badr, une femme musulmane fut traitée indécemment par quelques juifs de Banu Qaynuqa, la tribu juive la plus anti-musulmane. Durant la querelle qui s'ensuivit, un musulman tomba martyr et un juif fut tué. Quand le Messager leur reprocha leur conduite honteuse et leur rappela les obligations du traité, les juifs le menacèrent: «Détrompe-toi de ta confrontation avec un peuple qui ne connaît rien à la guerre. Tu as eu de la chance. Par Dieu, si nous te combattons, tu sauras que nous, nous sommes des hommes de guerre.»

Finalement, le Messager attaqua les Banu Qaynuqa, les vainquit et les bannit de la banlieue de Médine. De plus, sur ordre du Messager, Muhammad ibn Maslama tua Ka'b ibn Ashraf et mit ainsi un terme à ses intrigues séditieuses.

Les Raisons de la Bataille

Les Qoraïchites souffraient encore de l'humiliation de la défaite de la Bataille de Badr. Leurs femmes pleuraient les guerriers morts presque tous les jours et encourageaient les survivants à les venger. En outre, les efforts des juifs pour raviver leurs sentiments de vengeance agissaient comme de l'huile sur du feu. Pas plus d'un an plus tard, les Qoraïchites attaquèrent Médine avec une armée de 3000 soldats comprenant entre autres 700 hommes en cuirasse et 200 cavaliers.

Informé par la marche des Mecquois sur Médine, le Messager consulta ses Compagnons pour décider de la manière de faire face à cette menace. Il avait rêvé qu'il était en cuirasse avec son épée ébréchée, et qu'on abattait des vaches. Il interpréta cela par le fait qu'ils devraient se défendre à l'intérieur des frontières de Médine et qu'un membre influant de parmi ses parents, avec quelques Compagnons, tomberaient martyrs. Il savait aussi que l'armée mecquoise venait se battre sur terrain ouvert. Ainsi, si les musulmans se défendaient à l'intérieur de Médine, l'armée mecquoise ne pourrait pas monter un long siège. Il souligna une fois de plus que les musulmans représentaient la paix et la sécurité, et qu'ils ne devaient recourir à la force que pour éliminer un obstacle à la prédication de l'islam ou pour se défendre eux-mêmes, ou protéger leur foi et leur pays.

Cependant, plusieurs jeunes aspiraient au martyre. Peinés de ne pas s'être battus à Badr, ils voulaient maintenant combattre l'ennemi en dehors de Médine. À la fin, le Messager céda à la demande de la majorité. Quand ces jeunes se repentirent, suite aux avertissements de leurs aînés concernant leur insistance, et que ces aînés en informèrent le Messager, celui-ci répondit: «Il ne sied pas à un Prophète de retirer sa cotte de mailles après l'avoir mise.»

Ayant décidé de suivre la majorité, le Messager et 1000 guerriers quittèrent Médine pour Ouhoud, un mont situé à seulement quelques kilomètres de la banlieue ouest de la ville. La principale caractéristique de ce mont est qu'une vaste plaine s'étendait devant lui. Or, quand ils furent arrivés à mi-chemin, Abd Allah ibn Ubayy ibn Salul rebroussa chemin avec ses 300 hommes. Cet événement, survenant juste avant le début de la bataille, provoqua une perpléxité et une confusion telles que les tribus de Banu Salama et de Banu Haritha voulurent aussi suivre son exemple. Finalement, on réussit à les persuader de rester.

Le Messager avança avec les 700 musulmans restants. Il les aligna au pied du Mont Ouhoud de façon à ce que le mont fût derrière eux et l'armée qoraïchite en face d'eux. L'ennemi ne pouvait lancer une attaque surprise que par un col de la montagne. Le Messager y posta donc 50 archers sous le commandement de Abd Allah ibn Jubayr. Il lui dit de ne laisser personne s'approcher ni s'éloigner de cet endroit, en ajoutant: «Quand bien même vous verriez des oiseaux s'envoler avec notre chair, ne bougez pas de cet endroit.»

Mus'ab ibn Umayr était celui qui portait la bannière, Zubayr ibn Awwam commandait la cavalerie et Hamza l'infanterie. L'armée était prête pour le combat. Pour encourager ses Compagnons, le Prophète apporta une épée et demanda: «Aimeriez-vous avoir cette épée en en payant le prix?» Abou Dujana demanda: «Qu'est-ce que son prix?» Le Prophète répondit: «C'est se battre avec jusqu'à ce qu'elle se casse». Abou Dujana la prit et combattit.

Sa'd ibn Abi Waqqas et Abd Allah ibn Jahsh prièrent Dieu afin qu'Il les confronte aux soldats ennemis les plus forts. Hamza, l'oncle du Prophète surnommé «le Lion de Dieu», portait une plume d'autruche sur sa poitrine. Les versets révélés pour décrire les personnes pieuses entourant les Prophètes précédents fait aussi référence à eux:

Combien de disciples ont combattu en compagnie de prophètes, ceux-ci ne fléchirent pas à cause de ce qui les atteignit dans le sentier de Dieu. Ils ne faiblirent pas et ils ne cédèrent point. Et Dieu aime les endurants. Et ils n'eurent que cette parole: "Seigneur, pardonne-nous nos péchés ainsi que nos excès dans nos comportements, affermis nos pas et donne-nous la victoire sur les gens mécréants". Dieu, donc, leur donna la récompense d'ici-bas, ainsi que la belle récompense de l'au-delà. Et Dieu aime les gens bienfaisants. (3:146-48)

Dans un premier temps, les musulmans triomphèrent de l'ennemi si facilement qu'Abou Dujana, avec l'épée que le Prophète lui avait donnée, parvint à s'introduire au centre de l'armée qoraïchite. Là il rencontra une personne qui encourageait les païens à combattre. Il était sur le point de la tuer quand il decouvrit que c'était une femme (Hind, l'épouse d'Abou Soufyan, le commandant qoraïshite). Alors il écarta d'elle son épée et l'épargna. Ali tua Talha ibn Abi Talha, le porte-étendard ennemi. Tous ceux qui portèrent la bannière ennemie furent tués par Ali, Asim ibn Thabit ou Zubayr ibn Awwam. Suite à cela, des héros musulmans prêts à se sacrifier tels que Hamza, Ali, Abou Dujana, Zubayr et Miqdad ibn Amr se jetèrent sur l'ennemi et les mirent en déroute.

Quand l'ennemi commença à s'enfuir, les musulmans se mirent à ramasser le butin. Les archers du col de la montagne qui virent cela se dirent: «Dieu a vaincu l'ennemi et nos frères s'emparent du butin. Rejoignons-les.» Abd Allah ibn Jubayr leur rappela l'ordre du Prophète mais ils rétorquèrent: «Il nous a ordonné cela sans connaître l'issue de la bataille.» La majorité quittèrent leurs postes et se mirent en quête du butin. Khalid ibn Walid, qui n'avait pas encore accepté l'islam et qui était alors le commandant de la cavalerie ennemie, saisit cette opportunité pour mener ses hommes autour du Mont Ouhoud et attaquer l'arrière des musulmans à travers le col. Les effectifs réduits de Abd Allah ibn Jubayr ne suffirent pas à les repousser.

Les soldats ennemis qui s'enfuyaient revinrent à l'assaut et attaquèrent par devant. Désormais, la bataille tournait à l'avantage de l'ennemi. Ces deux attaques surprises par des forces supérieures entraînèrent une grande confusion parmi les musulmans. L'ennemi voulait attrapper le Messager vivant ou bien le tuer, et l'attaquèrent donc de tous côtés avec leurs épées, leurs lances, leurs flèches et leurs pierres. Ceux qui le défendaient se battirent héroïquement.

Hind, ayant perdu son père et ses frères à Badr, poussa Wahshi, un esclave noir, à tuer Hamza. Face au revers, Hamza se battait comme un lion féroce. Il avait tué presque 30 ennemis quand la lance de Wahshi le transperça juste au-dessus de la cuisse. Hind s'avança et lui ordonna d'éventrer Hamza; après quoi elle mutila son corps et mâcha son foie.

Ibn Kami'a martyrisa Mus'ab ibn Umayr, le porte-étendard musulman qui se battait devant lui. Mus'ab ressemblait dans sa stature et son teint au Messager, ce qui amena Ibn Kami'a à annoncer qu'il avait tué le Messager. Pendant ce temps, le Messager avait été blessé par une épée et par des pierres. Tombant dans un fossé et saignant profusément, il ouvrit ses mains et pria: «Ô Dieu, pardonne mon peuple, car ils ne savent pas (la vérité).»

La rumeur concernant le martyre du Prophète poussa plusieurs Compagnons à perdre courage. En plus de ceux comme Ali, Abou Dujana, Sahl ibn Hunayf, Talha ibn Ubaydullah, Anas ibn Nadr et Abd Allah ibn Jahsh, qui se battaient en étant prêts au martyre, des femmes musulmanes entendirent la rumeur et accoururent sur le champ de bataille. Sumayra, de la tribu des Banu Dinar, avait beau avoir perdu son mari, son père et son frère, elle ne s'enquérissait que du Messager. Quand elle le vit, elle dit: «Tous les malheurs sont insgnifiants pour moi, tant que tu es en vie, ô Messager!»

Umm Umara se battit devant le Messager si héroïquement qu'il lui demanda: «Qui d'autre peut endurer tout ce que tu endures?» Cette femme exemplaire saisit cette opportunité pour lui demander de prier pour elle: «Ô Messager de Dieu, prie Dieu pour que je sois en ta compagnie au Paradis!» Ainsi fit le Messager, et elle répondit: «Tout ce qui pourra m'arriver à partir de maintenant n'a aucune importance.»

Anas ibn Nadhr entendit que le Messager était tombé martyr. Il se battit si vaillamment qu'il reçut plus de 80 coups. Ils trouvèrent Sa'd ibn Rabi' mourant avec 70 blessures sur le corps. Ses derniers mots furent: «Transmettez mon salut au Messager. Je sens le parfum du Paradis au delà d'Ouhoud.» Aux côtés d'Abou Dujana et de Sahl ibn Hunayf se trouvait aussi Ali qui se tenait devant le Messager et le défendait. Par trois fois, le Messager montra des ennemis qui s'avançaient vers eux et à chaque fois, Ali les attaqua et les mit en déroute.

En dépit de la résistance indescriptible des guerriers musulmans autour du Messager, la défaite semblait inévitable jusqu'à ce que Ka'b ibn Malik, voyant le Messager, s'écria: «Ô musulmans! Bonnes nouvelles pour vous! Voici le Messager, ici!» Les Compagnons éparpillés de tous côtés avancèrent vers lui, lui vinrent en aide et le menèrent vers un lieu sûr de la montagne.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Tawbah Ayah 7

In the Name of Allah, the Most Gracious, the Most Merciful.

9:7 How can there be a covenant with Allah and with His Messenger for the Mushrikin except those with whom you made a covenant near Al-Masjid Al- Haram (at Makkah)!

So long as they are true to you, stand you true to them.

Verily, Allah loves those who have Taqwa.

Affirming the Disavowal of the Idolators

Allah mentions the wisdom in dissolving all obligations to the idolators and giving them a four month period of safety, after which they will meet the sharp sword wherever they are found,

How can there be a covenant for the Mushrikin,

a safe resort and refuge, while they persist in Shirk with Allah, and disbelief in Him and His Messenger,

with Allah and with His Messenger

except those with whom you made a covenant near Al- Masjid Al-Haram,

on the day of Hudaybiyyah.

Allah said in another Ayah (concerning the day of Hudaybiyyah),

They are the ones who disbelieved and hindered you from Al-Masjid Al-Haram and detained the sacrificial animals, from reaching their place of sacrifice. (48:25)

Allah said next,

So long as they are true to you, stand you true to them,

if they keep the terms of the treaties you conducted with them, including peace between you and them for ten years, then stand you true to them. Verily, Allah loves those who have Taqwa.

The Messenger of Allah and the Muslims preserved the terms of the treaty with the people of Makkah from the month of Dhul-Qa`dah in the sixth year (of Hijrah), until the Quraysh broke it and helped their allies, Banu Bakr, against Khuza`ah, the allies of Allah's Messenger.

Aided by the Quraysh, Banu Bakr killed some of Bani Khuza`ah in the Sacred Area! The Messenger of Allah led an invasion army in the month of Ramadan, of the eighth year, and Allah opened the Sacred Area for him to rule over them, all thanks are due to Allah.

The Messenger of Allah freed the Quraysh who embraced Islam after they were overpowered and defeated. These numbered around two thousands, and they were referred to by the name `Tulaqa' afterwards.

Those among them who remained in disbelief and ran away from Allah's Messenger were sent promises of safe refuge for four months, during which they were allowed to move about freely. They included Safwan bin Umayyah, Ikrimah bin Abi Jahl and many others. Allah later on guided them to Islam, and they became excellent believers.

Surely, Allah is worthy of all praise for all His actions and decrees.

[religion-is-a-mental-illness]

https://en.wikipedia.org/wiki/Sydney_anti-Islam_film_protests

On 15 September 2012, a protest against the anti-Islamic film Innocence of Muslims was held in Sydney, New South Wales.

[..]

Protesters chanted "Down, down USA" and carried Sunni Islamist flags and signs saying, "Behead all those who insult the prophet", "Our dead are in paradise, your dead are in hell", "Shariah will dominate the world", and "Obama Obama, we love Osama" and threw bottles and objects retrieved from construction sites at police officers.

--

“Abu Afak and Asma bint Marwan were both Jewish proselytes from the Arab tribe of Umayya b. Zayd[1] in Medina. Afak wrote a poem against Muhammad to show his disapproval of Muhammad’s murder of al-Harith b. Suwayd b. Samit. Muhammad responded to this poem by asking, “Who will deal with this rascal for me?” Salim b. Umayr, a follower of Muhammad from Afak’s same tribe, volunteered and killed Abu Afak who apparently was a very old man.[2] Similarly, Marwan displayed her displeasure with Muhammad and his followers for the murder of Afak by writing a poem criticizing them. Muhammad responded in a similar way as he did with Afak by again asking, “Who will rid me of Marwan’s daughter?” Umayr b. Adiy al-Khatmi, a Muslim from the same tribe of Marwan, volunteered his services and went that very night and killed her while she was sleeping. Muhammad’s response to this assassination was, “You have helped God and His apostle, O Umayr!”[3]”

1: Michael Lecker, Muslims, Jews and Pagans, Leiden: E. J. Brill, 1995, pp. 38, 52 2: Ibn Ishaq, p. 675 3: Ibn Ishaq, p. 675-6

-- “Muhammad and the People of the Book”, Sahaja Carimokam

--

“Then (occurred) the sariyyah [raid] of Umayr ibn adi Ibn Kharashah al-Khatmi against Asma Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. Asma was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there something more for me to do?" He [Muhammad] said: "No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him Umayr, "basir" (the seeing).”

Sources: Ibn Sa'd, Kitab al-Tabagat al Kabir, trans. S. M. Haq (New Delhi: Kitab Bhavan, 1972), vol. 2, p. 31; see also al-Waqidi, Muhammed in Medina, trans. J. Wellhausen (Berlin, 1882), pp. 90 f.

-

“When the apostle arrived (at Medina) after his departure from aI-Ta'if Bujayr b. Zuhayr b. Abu Sulma wrote to his brother Ka'b telling him 'that the apostle had killed some of the men in Mecca who had satirized and insulted him and that the Quraysh poets who were left-Ibn aI-Ziba'ra and Hubayra b. Abu Wahb--had fled in all directions. 'If you have any use for your life then come quickly to the apostle, for he does not kill anyone who comes to him in repentance. If you do not do that, then get to some safe place.'”

-- ”The Life of Muhammad: A Translation of Sirat Rasul Allah by Ibn Ishaq”, A. Guillaume

==

tl;dr: Muhammad orders the executions of people who mock and ridicule him and his fragile ego, rewarding and praising those who carry it out.

Islamic fragility has been codified ever since, so it’s completely dishonest to insist that this is a fringe position that doesn’t reflect the values of Islam. It’s entirely Islamic.

Reminder that Ben Affleck had a meltdown calling criticism of this perverted ideology “gross and racist.”

[storiesofthesahabah]

Would you? Truly, there are many reasons one chooses to move to another city or another country even to start a new life.

Nowadays, we find a lot of Muslims moving from country to country and all have different reasons why - most of them for a safer life or a better life. However, how many do we find migrating for the sake of Allah? You know, a place where they can freely practice wearing hijab, growing a beard, wearing abaya or even just going to the masjid safely.

As Muslims, we have to find a safe environment and a place for us to live so we may practice Islam freely - and this becomes more apparent especially when you are blessed with kids. It is our responsibility to provide for them a place where they can nurture their imaan and seek knowledge. Migrating for the sake of Allah is not a new thing, even the Prophets have done this - it started from Ibrahim Alaihi Salaam then to Lut Alaihi Salaam. We have to realize that when these Prophets migrated - they migrated as family (meaning with their spouses or children or both). However, after Lut Alaihi Salaam there was no migration for the sake of Allah that happened until the time of the Prophet Muhammad ﷺ. Do you know which first family migrated for the sake of Allah after the Prophets? Let me tell you about them. ______ This couple was known as one of the most beautiful couple during the time of the Prophet ﷺ. The man was a very handsome yet modest person and one of the most successful traders amongst the Quraysh. The woman was from the household of the Prophet ﷺ himself, as she was one of his daughters. Yes, I am talking about Uthman Ibn Affan and Ruqayyah Bint Muhammad Radiyallahu Anhum. This marriage was so blessed, it was said that the Prophet ﷺ was instructed by Allah to marry Ruqayyah to ‘Uthman. He ﷺ said: “Allah has intimated me by way of revelation that I should marry my beloved Ruqayyah to ‘Uthman Ibn Affan” Due to this, the Makkans (Quraysh) did not attend the marriage ceremony. Rather, they started to plot against ‘Uthman Radiyallahu Anhu. So then the torture and mistreatment of the Muslims began to the point that the Prophet ﷺ had to urge some of the Muslims to migrate to Abyssinia. Hence, we find the first household that migrated for the sake of Allah, after the Prophets, was of ‘Uthman’s. The small caravan which consisted of 12 men and 4 or 5 women was led by ‘Uthman himself. The migration was both heartbreaking and needed. Stories narrate that the way Ruqayyah bid her family farewell was so emotional because of the thought that it might be their last time seeing each other. Migrating brought along with it danger as the Quraysh eventually found out and sent out men to chase them but Allah saved the caravan of ‘Uthman Radiyallahu Anhu. They reached Abyssinia safe and sound and there is a separate story for that. We also should realize that ‘Uthman and Ruqayyah migrated not only once for the sake of Allah but thrice where the last was to Madinah where Ruqayyah eventually passed away. _______ Why did I share this story? I believe one of the reasons why ‘Uthman and Ruqayyah were chosen to be married is because of this - that we could go back to their story to learn from them if ever we are put in a situation where we find it hard to practice Islam and live peacefully in where we are currently living. We have to take note that ‘Uthman could have stayed, he had power and protection as he was from Banu Umayyah. Moreover, he was a successful trader and was a wealthy man - yet because there was danger in him practicing his faith openly and freely - he chose to leave that life and migrate. Ruqayyah also could have stayed, she was from the household of the Prophet ﷺ and this time they still had protection from Banu Hisham and Abu Talib was still alive, yet it is not easy when you are also a Muslim woman who is being opressed to practice your deen. It was not easy for her to just leave a life with her parents and family but she knew she was a wife as well, and her place is together with her husband. These actions of theirs are an epitome of how Islam was so dear to them that they were able to sacrifice their homes, property and businesses for the sake that they can practice Islam freely and worship Allah openly. ________

Nowadays, a lot of us Muslims find it difficult to take that decision of migrating to a Muslim country because we either have a luxurious life that we have to leave, a close family that we might not see again or a booming business that increases our wealth or we just enjoy that “different “ kind of freedom.

We would rather travel to nonMuslim countries and be lenient about eating in establishments that we do not know for sure are serving us halal food or not. And yet again, we find the same kind of people who go on the internet and do nothing but talk ill about Muslim countries when they themselves don’t realize they patrionize those who oppress and mistreat their own people. Yes, there are differences in the way each country handle situations but for a Muslim it is way safer for them to live in a country that recognizes the laws of Islam and abides in it.

I know this, because I have experienced it - and I did migrate as well for the sake of Allah. Maybe it’s the right time for you, too. Move to a Muslim country, you’ll know what i’m talking about by then. _______

May Allah make it easy for all of us and make it easy for those brothers and sisters who plan to migrate to Muslim countries for the sake of Allah.

Amin

Zohayma _______

Stories were taken from

• Al Sirah | Ibn Hisham 1/364 • Al Sirah Al Nabawiyah 743 | Abu Al Fida Ismail Ibn Umar Ibn Kathir

[hahahakeemu]

This is around that time of year where I read about the Rashidun Caliphate for a little bit, before it leads to me getting to the fitna, eventually becoming sad, and skipping over Banu Umayyah to read more about the Abbasid era.

[followahlulbayt]

Imam Hussain’s arrival at Karbala’ took place on 2nd Muharram. He gathered his children, sisters, and other family members. He cast a look at them then burst in tears. He supplicated saying, “O Allah! We are the progeny of Your Prophet Muhammad! We have been expelled and estranged from our grandfather's sanctuary, and Banu Umayyah oppressed us. O Allah! Seek revenge on them on our behalf, and grant us victory over the oppressing people.” (at Karbala') https://www.instagram.com/p/CEMHtv6DSCj/?igshid=eqa1vn7b5lp2

[ibrahim1978]

Saying du’aa’s three times. Al-Bukhaari (240) and Muslim (1794) narrated that ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said: “Whilst the Messenger of Allah (peace and blessings of Allah be upon him) was praying at the Ka’bah, Abu Jahl and his companions were sitting nearby. They had slaughtered a camel the previous day, and Abu Jahl said: “Which of you will go and get the abdominal contents of the camel of Banu So and so and put it on the back of Muhammad when he prostrates?” The worst of the people went and got it, and when the Prophet (peace and blessings of Allah be upon him) prostrated, he placed it between his shoulders. They started laughing, leaning against one another. I was standing there watching, and if I had had any power, I would have lifted it from the back of the Messenger of Allah (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) remained in prostration, not lifting his head, until someone went and told Faatimah. She came with Juwayriyah, and lifted it from him, then she turned to them and rebuked them. When the Prophet (peace and blessings of Allah be upon him) had finished his prayer, he raised his voice and prayed against them – and when he made du’aa’ or asked of Allah he would repeat it three times – and he said: “O Allah, punish Quraysh” three times. When they heard his voice, they stopped laughing and were afraid because of his du’aa’. Then he said, “O Allah, punish Abu Jahl ibn Hishaam, ‘Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah, al-Waleed ibn ‘Uqbah, Umayyah ibn Khalaf and ‘Uqbah ibn Abu Mu’ayt,” and he mentioned the seventh but I cannot remember who it was. By the One Who sent Muhammad (peace and blessings of Allah be upon him) with the truth, I saw those whom he had named slain on the day of Badr, then they were dragged and thrown into the well, the well of Badr.

[karballa]

The Prophet (S) at the time of his death disliked three tribes:

Thaqif, the Banu Hanifah and the Banu Umayyah.

- Sahih Tirmidhi, per:

- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #5983

"The Children of Umayad shall ascend to my pulpit. I have seen them in my dreams jumping on my pulpit like monkeys."

Then the Prophet said that the following verse was revealed about the Umayad:

And We made that dream, which We have shown you, only as a test to the people and the cursed tree in the Qur’an. And We warn them but it only increases their extreme transgression! (17:60)

Sunni references:

- Sharh Ibn Abi al-Hadid, Volume 3 page 81

Printed by Muhammad ‘Ali Subaih in Egypt

- Fakhr al-Din al-Razi in his commentary of the Holy Qur’an, Chapter 17 Volume 5 Pages 413 - 414

Second Printing by al-Matbaah al-Sarafeyah 1304 H

[beardedbluebirdcheesecake]

Spanish Muslims and Turk Empire

Ottomans Now a days in subcontinent people sing Ottomans song. Every where young people are talking about Ertugral Gazi and a sufia ibn Arabi. 1453 a. C. In that year Turk sultan Mohammad Shah Khamas won Constantinople and Turk suddenly became world power. They won 23Europian and african countries .It means they won3.87percent of land they never reached Banu Umaiyyah.Banu Umayyah rule over…

[salafiway]

He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin Al Hasan bin Mohammad bin Abil Barakaat Mas’ood As-Salaamee Al Baghdaadee (due to his place of birth), Al Hanbalee (due to his Madh-hab), Ad-Dimashqee (due to his place of residence and death).

He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

He learned and took knowledge from the greatest scholars of the Ummah during his time. In Damascus, he studied under Ibnul Qayyim Al Jawziyyah, Zayn-ud-Deen Al ‘Iraaqee, Ibn An-Naqeeb, Mohammad bin Isma’eel Al Khabaaz, to name a few. In Makkah he heard from Al Fakhr ‘Uthmaan bin Yoosuf An-Nuwayree. In Jerusalem his teachers consisted of Al Haafidh al Alaa’ee and in Egypt, Sadr-ud-Deen Abul Fath Maydoomee and Naasir-ud-deen bin Al Mulook.

Ibn Rajab devoted himself to knowledge and spent all his time in researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. He was given a teaching position in the Hanbalee School in 791H but then it was taken from him. During the lifetime of his father, he was appointed the Halaqah (study circle) on Tuesday in the Central Masjid of Banu Umayyah. This was after the death of Ibn Qaadee Al Jabal, may Allaah have mercy on him, in 771H.

The Scholars’ Praise for Him:

Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al Jawhar-ul-Munaddad (pg. 48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) Madh-hab until he mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew himself in seclusion in order to write.”

Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narration and awareness of their meanings.”

Ibn Rajab (rahimahullaah) treaded the Manhaj of the Salaf with regard to the issues of Eemaan and acquiring knowledge. And he supported it and defended it from the false arguments of the opponents. His books are loaded with that. And he wrote some treatises specifically on this topic such as his book ‘Bayaan Fadlu‘Ilm-is-Salaf ‘alaal-Khalaf.’ However, there can be found traces of Sufism in his books, may Allaah protect him from inclining towards it’s dangerous paths, due to what Allaah has given him from vast knowledge of the Narrations and a clear Salafee Methodology.

(A list of his works can be found at the link attached below.)

Al Haafidh Ibn Rajab, may Allaah have mercy on him, passed away on a Monday night, the fourth of Ramadaan, 795H. He died while in Damascus in a land, which was called Al-Humayriyyah, in a garden area he used to rent. His funeral prayer was performed the next day and he was buried in the Baab As-Sagheer graveyard next to Shaykh Abul Faraj Ash-Sheeraazee.

Source: ‘Eeqaadh-ul-Himam’ an abridgement of ‘Jaami’-ul-‘Uloom wal-Hikam’ (pg. 8-11). Produced by Al-Ibaanah.com – [Slightly modified for clarity]

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 126-128

Part 3

In the Name of Allah, the Most Gracious, the Most Merciful.

126. And (remember) when Ibrahim said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.''

He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!''

127. And (remember) when Ibrahim and (his son) Ismail were raising the foundations of the House (the Ka`bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.''

128. "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

The Story of rebuilding the House by Quraysh before the Messenger of Allah was sent as Prophet

In his Sirah, Muhammad bin Ishaq bin Yasar said,

"When the Messenger of Allah reached thirty-five years of age, the Quraysh gathered to rebuild the Ka`bah, this included covering it with a roof. However, they were weary of demolishing it. During that time, the Ka`bah was barely above a man's shoulder, so they wanted to raise its height and build a ceiling on top.

Some people had stolen the Ka`bah's treasure beforehand, which used to be in a well in the middle of the Ka`bah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin `Amr, from the tribe of Khuza`ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk.

Afterwards, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship's wood to use it for the Ka`bah's ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin Amr bin A'idh bin Abd bin Imran bin Makhzum took a stone from the Ka`bah; the stone slipped from his hand and went back to where it had been.

He said, `O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included.'''

Ibn Ishaq commented here that the people also attribute these words to Al-Walid bin Al-Mughirah bin Abdullah bin Amr bin Makhzum.

Ibn Ishaq continued,

"The Quraysh began to organize their efforts to rebuild the Ka`bah, each sub tribe taking the responsibility of rebuilding a designated part of it.

However, they were still weary about bringing down the Ka`bah. Al-Walid bin Al-Mughirah said, `I will start to bring it down.' He held an ax and stood by the Ka`bah and said, `O Allah! No harm is meant. O Allah! We only seek to do a good service.' He then started to chop the House's stones.

The people waited that night and said, `We will wait and see. If something strikes him, we will not bring it down and instead rebuild it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.'

The next morning, Al-Walid went to work on the Ka`bah, and the people started bringing the Ka`bah down with him. When they reached the foundations that Ibrahim built, they uncovered green stones that were above each other, just like a pile of spears.''

Ibn Ishaq then said that some people told him,

"A man from Quraysh, who was helping rebuild the Ka`bah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones.''

The Dispute regarding Who should place the Black Stone in Its Place

Ibn Ishaq said,

"The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka`bah reached the point where the Black Stone was to be placed in its designated site.

A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House.

Banu Abd Ad-Dar and Banu Adi bin Ka`b bin Lu'ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mughirah bin Abdullah bin Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed.

The Messenger - Muhammad - was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, `This is Al-Amin (the Honest one). We all accept him; This is Muhammad.'

When the Prophet reached the area where the leaders were gathering and they informed him about their dispute, he asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet carried the Black Stone by himself and placed it in its designated position and built around it. The Quraysh used to call the Messenger of Allah `Al-Amin' even before the revelation came to him.''

Ibn Az-Zubayr rebuilds Al-Ka`bah the way the Prophet wished

Ibn Ishaq said,

"During the time of the Prophet, the Ka`bah was eighteen cubits high and was covered with Egyptian linen, and they with a striped garment.

Al-Hajjaj bin Yusuf was the first person to cover it with silk.''

The Ka`bah remained the same way the Quraysh rebuilt it, until it was burned during the reign of Abdullah bin Az-Zubayr, after the year 6o H, at the end of the reign of Yazid bin Muawiyah.

During that time, Ibn Az-Zubayr was besieged at Makkah. When it was burned, Ibn Az-Zubayr brought the Ka`bah down and built it upon the foundations of Ibrahim, including the Hijr in it. He also made an eastern door and a western door in the Ka`bah and placed them on ground level. He had heard his aunt Aishah, the Mother of the believers, narrate that the Messenger of Allah had wished that.

The Ka`bah remained like this throughout his reign, until Al-Hajjaj killed Ibn Az-Zubayr and then rebuilt it the way it was before, by the order of Abdul-Malik bin Marwan.

Muslim recorded that Ata said,

"The House was burnt during the reign of Yazid bin Muawiyah, when the people of Ash-Sham raided Makkah. Ibn Az-Zubayr did not touch the House until the people came for Hajj, for he wanted to incite them against the people of Ash-Sham. He said to them, `O people! Advise me regarding the Ka`bah, should we bring it down and rebuild it, or just repair the damage it sustained.'

Ibn Abbas said, `I have an opinion about this. You should rebuild the House the way it was when the people became Muslims. You should leave the stones that existed when the people became Muslims and when the Prophet was sent.'

Ibn Az-Zubayr said, `If the house of one of them gets burned, he will not be satisfied, until he rebuilds it. How about Allah's House I will invoke my Lord for three days and will then implement what I decide.'

When the three days had passed, he decided to bring the Ka`bah down. The people hesitated to bring it down, fearing that the first person to climb on the House would be struck down. A man went on top of the House and threw some stones down, and when the people saw that no harm touched him, they started doing the same. They brought the House down to ground level.

Ibn Az-Zubayr surrounded the site with curtains hanging from pillars, so that the House would be covered, until the building was erect.

Ibn Az-Zubayr then said, `I heard Aishah say that the Messenger of Allah said,

If it was not for the fact that the people have recently abandoned disbelief, and that I do not have enough money to spend on it, I would have included in the House five cubits from Al-Hijr and would have made a door for it that people could enter from, and another door that they could exit from.

Ibn Az-Zubayr said, `I can spend on this job, and I do not fear the people.'

So he added five cubits from the Hijr, which looked like a rear part for the House that people could clearly see.

He then built the House and made it eighteen cubits high. He thought that the House was still short and added ten cubits in the front and built two doors in it, one as an entrance and another as an exit.

When Ibn Az-Zubayr was killed, Al-Hajjaj wrote to Abdul-Malik bin Marwan asking him about the House and told him that Ibn Az-Zubayr made a rear section for the House.

Abdul-Malik wrote back, `We do not agree with Ibn Az-Zubayr's actions. As, for the Ka`bah's height, leave it as it is. As for what he added from the Hijr, bring it down, and build the House as it was before and close the door.'

Therefore, Al-Hajjaj brought down the House and rebuilt it as it was.''

In his Sunan, An-Nasa'i collected the Hadith of the Prophet narrated from Aishah, not the whole story, The correct Sunnah conformed to Ibn Az-Zubayr's actions, because this was what the Prophet wished he could do, but feared that the hearts of the people who recently became Muslim could not bear rebuilding the House. This Sunnah was not clear to Abdul-Malik bin Marwan. Hence, when Abdul-Malik realized that Aishah had narrated the Hadith of the Messenger of Allah on this subject, he said, "I wish we had left it as Ibn Az-Zubayr had made it.''

Muslim recorded that Ubadydullah bin Ubayd said that Al-Harith bin Abdullah came to Abdul-Malik bin Marwan during his reign. Abdul-Malik said, `I did not think that Abu Khubayb (Ibn Az-Zubayr) heard from Aishah what he said he heard from her.'

Al-Harith said, `Yes he did. I heard the Hadith from her.'

Abdul-Malik said, `You heard her say what?'

He said, `She said that the Messenger of Allah said, Your people rebuilt the House smaller. Had it not been for the fact that your people are not far from the time of Shirk, I would add what was left outside of it. If your people afterwards think about rebuilding it, let me show you what they left out of it. He showed her around seven cubits.'

One of the narrators of the Hadith, Al-Walid bin Ata, added that the Prophet said, I would have made two doors for the House on ground level, one eastern and one western. Do you know why your people raised its door above ground level?

She said, `No.'

He said, To allow only those whom they wanted to enter it.

When a man whom they did not wish to enter the House climbed to the level of the door, they would push him down.

Abdul-Malik then said, `You heard Aishah say this Hadith?'

He said, `Yes.'

Abdul-Malik said, `I wish I left it as it was.''

[younusalgoharsvoice]

**Turn on CC to enable English subtitles**

Sayyidi Younus AlGohar answers a question from a viewer who asked: after Prophet Mohammad, is it necessary to have faith in the Khilafat-e-Rashidah (Rightly Guided Caliphate)? What does Islam say about those who curse Moula Ali? ( https://youtu.be/s4fSvl-RGXU )

Main points:

- Whoever disrespects and blasphemes Moula Ali is deprived of faith, whether it be Ameer Muawiya or Tariq Jameel.

- The concept of the Khilafat-e-Rashidah is fundamentally unacceptable. The word ‘Rashideen’ comes from the root word ‘Izn-o-Irshad’. One who has Izn-o-Irshad is a Murshid (Spiritual Guide). Therefore the meaning of ‘Khilafat-e-Rashidah’ would be the Caliphs whom God granted Izn-o-Irshad and were appointed as Spiritual Guides - not those who became Caliphs by being voted into power by the Banu Umayyah. God has said in the Koran that God has the responsibility of granting guidance; no prophet or Companion can grant guidance to just anyone they want. So if one cannot become a Devout Believer (Momin) without God’s permission, then how can one be a Rightly Guided Caliph by himself? So the term, ‘Khulifa-e-Rashideen’ has been coined by people, not God.

- God said in Koran 5:67 to Prophet Mohammad, ‘If you do not tell people this truth [that has been revealed unto you], you have not done justice to your post as Prophet.’ This did not refer to the Koran itself - because Prophet Mohammad had already been sharing what was revealed unto him with people. Rather this referred to a private conversation between God and Prophet Mohammad, Hadith-e-Qudsi, in which God told Prophet Mohammad about Moula Ali. ‘For whosoever I am Moula, Ali is also Moula,’ and ‘I am the city of knowledge and Ali is its gate.’ And God told Prophet Mohammad and Ali was to be the caretaker of the Muslim Nation. Had this been revealed in the Koran itself, Prophet Mohammad would not have hesitated to tell people lest there be some kind of mischief as a result.

- When Prophet Mohammad said, ‘For whosoever I am Moula, Ali is also Moula,’ it meant, ’Those who Prophet Mohammad connect with God should know that Ali can also connect people with God.’ This was a direct appointment; Moula Ali was supposed to take charge of the Muslim Nation’s exoteric and esoteric affairs after Prophet Mohammad’s physical departure from the world. However, this is not what happened and the history is very painful.

- When it finally came time for Moula Ali to take the reigns, he did not have an opportunity to give people the knowledge of spirituality. There were 10 000 Khwarijeen in his era and he spent his time in power fighting against them and their mischief. He had to wage a war against them and 5000 Khwarijeen were killed. When Moula Ali put his sword to the bellies of the dead bodies of the Khwarijeen, swine came out from there. Ameer Muawiya plotted against Moula Ali and in his plots; when Unman-e-Ghani was killed, the person responsible had apparently pledged allegiance to Moula Ali. Ameer Mauwiya alleged that Moula Ali was protecting the killer; therefore there was a war between them to settle this matter. In his plots, Ameer Muawiya managed to convince Bibi Aisha to support him in this matter. And Ameer Muawiya was the man who went to mosques and made the Imams curse Moula Ali; such a man cannot be known as a Companion of Prophet Mohammad.

- Ameer Muawiya was the son of Hinda (who ate the liver of Prophet Mohammad’s dear uncle) and Abu Safiyan (who was infamous for his enmity again Prophet Mohammad). Ameer Muawiya’s own son, Yazeed, drenched Karbala in the blood of Prophet Mohammad’s Household; defiled the Prophet’s Mosque, attacked Kaaba and killed 10 000 Muslims in Mecca. He did not allow Muslims to give the Call of Prayer in the Prophet’s Mosque for three days. And then certain religious scholars still claim that Yazeed will enter paradise!

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