#Umayya | Explore Tumblr Posts and Blogs

girlactionfigure · 1 year

Text

I wrote this last year in August. I post it again because of the situation in Jerusalem over al-Aqsa. I'll always tell the truth and the truth about Masjid al-Aqsā is what I've written here.

From Mīhrāb Dāwūd to Masjid al-Aqsā: How did an Umayyad myth transform Jerusalem's Temple Mount, a Jewish holy site, into a Muslim holy site.

I. The conquest of Jerusalem

Jerusalem was conquered by Muslim forces in May 638, an accomplishment ascribed by Muslim sources to the Caliph Umar. In return for assistance in the taking of the city, the Jews received the right to reside in Jerusalem and to pray on the Temple Mount without interference. They also received permission to build a synagogue on the Temple Mount.

II. Temple Mount as the Mīhrāb Dāwud

When the Caliph 'Umar visited Jerusalem, the Patriarch of the city Sophronius accompanied him on the Temple Mount, while he searched for the Mīhrāb Dāwud (David's prayer-niche) to perform a prayer. Later Muslim commentators identified this site with the Tower of David.

What is evident here is the Jewish connection found in the early Muslim tradition which considers the Temple Mount as Mihrab Dawud (David's prayer-niche).

An early Islamic apocalyptic text, probably composed in the 8th century but attributed to the converted rabbi Ka'ab al-Ahbar (d.652), reads "Ayrusalaim which means Jerusalem and the Rock which means the Temple. I shall send you my servant Abd al-Malik who will build you and adorn you. I shall surely restore you to Bayt Al Maqdis, its first kingdom and I shall crown it with gold, silver and gems. And I shall surely send you my creatures. And I shall surely invest my throne of glory upon the rock, since I am the sovereign God, and David is the king of the Children of Israel."

The scholars of Islamic studies Crone and Cook believe that originally the Muslims truly intended to rebuild the Jewish Temple. They attempt to prove this thesis by referring to the Jewish apocalypses. For example in The Secrets of Rabbi Simon Ben Yohai, which is also the basis for al-Ahbār's text, we read "The second king [Umar] who restores the breaches of the Temple," it refers to the Muslims conquerors as "the salvation of Israel."

This Jewish link was temporary and short, however, and the separation of the site from Judaism was swift, as the Arabization and political rivalry changed the cultural and religious landscape as well as the demographics of the land of Israel.

III. Hashemite–Umayyad rivalry: the beginning of the Fitna

The Banū Umayya clan, headed by Abū Sufyān, were a largely merchant family of the Quraysh tribe centred at Mecca. They were the traditional enemies of the Banu Hāshem, another clan of Quraysh which Prophet Muhammed (570 - 632 CE) belonged to. Therefore they initially resisted Islam, not converting until 627 when they had no other choice since Muhammed triumphed over all of his enemies in Arabia and founded an Islamic kingdom. Although they subsequently became prominent administrators under Muhammad and his immediate successors, they always looked for an opportunity to retaliate against Banu Hāshem. In the first Muslim civil war known as Fitna (656–661) - the struggle for the caliphate following the murder of ʿUthmān ibn ʿAffān, the third caliph (reigned 644–656) — Abū Sufyān’s son Muʿāwiyah, then governor of Levant, emerged victorious over the newly appointed caliph ʿAlī, a Hāshemite and Muhammad’s son-in-law and the fourth caliph. Muʿāwiyah then established himself as the first Umayyad caliph and made Damascus his capital.

IV. Jerusalem under Umayyads: the new rival city of Mecca, Temple Mount as the Masjid al-Aqsā

In 682 CE, fifty years after Prophet Muhammad’s death, ‘Abd Allah ibn al-Zubayr (a member of the Banu Hāshem clan) rebelled against the Umayyad dynasty and conquered Mecca. Now with a rebel dynasty based in Mecca, both sides (Hashemites and Ummayads) engaged in a struggle for control of the Muslim world. The Umayyads opted to fight the rebels by damaging Mecca's economy, which was based almost entirely on revenues from Muslim pilgrims. Their secret weapon was to create a competing pilgrimage site by building a magnificent edifice, the Dome of the Rock, on the site of the destroyed Jewish temple and hoping that this mosque would turn Jerusalem into a religious and political center which would weaken Mecca's economy by siphoning off pilgrims from Mecca. Thus, a political strategy designed to fight mutineers in far-off Mecca transformed Jerusalem's Temple Mount into a Muslim holy site with far-reaching implications to this day.

Both the Hashemties and Umayyads resorted to fabricating prophetic traditions known as Hadith (sayings attributed to Prophet Muhammed) in their favor in order to give political and religious legitimacy to their claims and their rule.

Abd al-Malik, the Umayyad Caliph, in order to legitimize the construction of the Dome of the Rock on Temple Mount in Jerusalem, connected the city and the site with the the Qur'anic verse 17:1 (below) which describes the night journey of Muhammad's Isra and Miʽraj:

“Glory to Him who caused His servant to travel by night from the Sacred Mosque to the Farthest Mosque, whose precincts We have blessed, in order to show him some of Our Signs, He is indeed the All-Hearing, the All-Seeing.”

The designation of Temple Mount as the "Farthest Mosque" mentioned in that verse was made possible by making up Hadith which links the site with the night journey to heaven (Isra and Miʽraj). The Qur'anic reference to the masjid al-aqsā, however, applies specifically to al-Ji'ranah, near Mekkah (in Saudi Arabia), where there were two sanctuaries, Masjid al-Adnai and Masjid al-Aqsā, and where Muhammad sojourned in dha al-qa'dah of the eighth year after the Hijrah.

Abd al-Malik commissioned the construction of the Dome of the Rock in the late 7th century. Al-Aqsa Mosque, the second mosque on the Temple Mount, was built in 715. The wooden structure that was built over the Foundation Stone was first intended for a synagogue, but before it was completed, the site was expropriated by the city's Arab rulers. The Jews received another site on the mount for a synagogue in compensation for the expropriated building.

In this way, the Umayyads cleverly associated Muhammad's life with Jerusalem even though the prophet died years before the city's capture by the Muslims. This construction further cemented the site's holiness to Islam, as explains the Muslim historian al Ya'qubi (d. 874) who accuses Abd al-Malik of attempting to divert the pilgrimage from Mecca to Jerusalem, thus characterizing the Umayyad Dome of the Rock as a rival to the Kaaba.

There was an active synagogue on the Temple Mount during most of the early Muslim period. Solomon ben Jeroham, a Karaite exegete who lived in Jerusalem between 940 and 960, affirmed that Jews were permitted to pray on the Temple Mount, noting that "the courtyards of the Temple were turned over to them and they prayed there [on the Temple Mount] for many years."

After the conquest of Jerusalem by the army of the Fatimid dynasty (969), a Temple Mount synagogue was rebuilt and used until the Jews were banished by Caliph al-Hakim in 1015. When a subsequent ruler canceled Hakim's eviction order, the Jews again returned to this synagogue on the Temple Mount and worshipped there until the conquest of Jerusalem by the Crusaders. Hebrew writings found on the internal walls of the Golden Gate are believed to have been written by Jewish pilgrims at least one thousand years ago, thus testifying once again to the continued Jewish attachment to and presence on the Temple Mount in this era. An eleventh-century document found in the geniza or storeroom of a Cairo synagogue also describes the circuit followed by the pilgrims and the prayers they recited at each of the gates.

Sources:

Amikam Elad. Medieval Jerusalem and Islamic Worship: Holy Places, Ceremonies, Pilgrimage. Islamic History and Civilization. Studies and Texts 8. Leiden: E. J. Brill, 1995.

https://books.google.iq/books?id=CDz_yctbQVgC...

F.M. Loewenberg. Did Jews Abandon the Temple Mount?. Middle East Quarterly Summer 2013, pp. 37-48.

Moshe Gil. A History of Palestine, 634-1099. Cambridge: Cambridge University Press, 1997.

Nuha N. Khoury, The Dome of the Rock, the Kaʿba, and Ghumdan: Arab Myths and Umayyad Monuments, in Muqarnas, Vol. 10, Essays in Honor of Oleg Grabar, Brill (1993), pp. 57-65, p.58.

Boris Havel. "Jerusalem in Early Islamic Tradition". Miscellanea Hadriatica et Mediterranea, University of Zadar v.5, 2018: 113–179.

Himdad Mustafa

#Israel #Jerusalem #Islam #Judaism

74 notes · View notes

questionsonislam · 5 months

Note

What is the decree about saying "Bismillah" in the middle of a meal?

Umayya Ibn Makhshiyy narrates:

"The Messenger of Allah (pbuh) was sitting and somebody was eating. He did not mention Allah's name until there remained the last morsel. When he raised it to his mouth, he said,

'Bismillahi awwalahu wa akhirahu (In the name of Allah at the beginning and at the end of it).' Thereupon, the Messenger of Allah (pbuh) laughed and said,

'Satan kept eating along with him, but when he mentioned Allah's name, Satan vomited what was in his belly.'" [Abu Dawud, At'ima 16, (3786)]

When one starts to eat, he should say bismillah; if he forgets, he should say bismillah when he remembers. It is mustahab to say, "Bismillahi awwalahu wa akhirahu" when one utters it late.

Bismillah adds blessing to food with divine privilege and enables those who eat to feel full. When one does not say bismillah, Satan eats with him and eliminates the blessing of the food.

The meaning of Satan’s vomiting is that the share of Satan is removed from him with bismillah and it is transformed into a sin against him.

What is meant by Satan’s eating is to eliminate the blessing of the food and what is meant by his vomiting is to return the blessing.

15 notes · View notes

ayesha-rose · 18 days

Text

Best post ever I saw in my life

PROPHET' S BIOGRAPHY

M U H A M M A D (S. A. W)

▪Name : Muhammad (SAW)

▪Father : Abdullah

▪Mother : Aminah

▪Date of Birth :

12th Rabi Al - Awwal

▪Date of Death :

08 Jun 632 11 after Hijra

▪Age : 63 yrs

▪Place of Birth : Makkah

▪Place of Death : Madinah

▪Residence :

Makkah then moved to Madina

▪Profession :

Businessman , then a Prophet

▪Age : 63 years

▪Lived in Makkah : 50 years

▪Nabowat Age : 40 years

▪Lived in Madinah ; 13 years

▪Yrs of Preaching : 23 years

▪Merchant : 26 years 583–609 CE

▪Preacher : 23 years 609–632 CE

End of Worldly Life :

08 June 632. (11th after Hijra)

☆ A C T I O N S ☆

1) Virtue

2) Preaching

3) Jihad in Islam

☆ B E H A V I O U R ☆

1) Peace and Justice

2) Loving every body

3) Liking of Muslims

4) Philanthropic

5) Respectful of any organ (animals?)

WIVES & MARRIED PERIOD

1) Khadija bint Khuwaylid 595–619

(2) Sawda bint Zamʿa 619–632

(3) Aisha bint Abi Bakr 619–632

(4) Hafsa bint Umar 624–632

(5) Zaynab bint Khuzayma 625–627

(6) Hind bint Abi Umayya 625–632

(7) Zaynab bint Jahsh 627–632

(8) Juwayriyya bint al-Harith 628–632

(9) Ramla bint Abi Sufyan 628–632

(10) Rayhana bint Zayd 629–631

(11) Safiyya bint Huyayy 629–632

(12) Maymunah bint al-Harith 630–632

(13) Maria al-Qibtiyya 630–632

C H I L D R E N

★ Boys :

(1) Al-Qassem

(2) Abdullah

(3) Ibrahim

★ Girls :

(1) Zaynab

(2) Ruqayyah

(3) Ummu Kalthoom

(4) Fatima

The Man Called

MUHAMMAD (S.A.W)

10 Miracles Everyone Must Know About Prophet MUHAMMAD (S.A.W)

1) Do you know that >

"Flies, insects, ants and mosquitoes" never land on his body let alone of bitting him ? (S.A.W)

2) Do you know that >

He did not "yawn" in his life time ? (S.A.W)

3) Do you know that >

Both "Domestic and wild Animals" were never for a second angry with him ? (S.A.W)

4) Do you know that >

During his "sleep" he heard all "conversations ? (S.A.W)

5) Do you know that >

He could see every thing both in *"front" and at the "back" at the same time without turning ? (S.A.W)

6) Do you know that >

He was always "one foot taller" than any body that came "near" him ? (S.A.W)

7) Do you know that >

He was "circumcised, washed and cleaned in his Mother's womb before he has been born to this world ? (S.A.W)

8) Do you know that >

He had no "shadow" even in the "Sun", "Moon" or "Light" ? (S.A.W).

Even if you did not share , you will be rewarded, but if you do, your reward will be numerous !!!

"Sallallahu Alayhi-Wa salaam.

اللهم صلي على محمد وعلى آله وأصحابه أجمعين

Dear all Muslim

Brothers and Sisters..

Please read and think

of your Eemaan!

Don't write GOD

Please Always write

"Allah"

Because there is no

description of GOD in

the HOLY QURAN.

Don't say "Mosque"

Always say "Masjid"

Because Islamic

Organization has found

that Mosque means,

Mosquitoes.

Don't write "Mecca" Always write correctly

"Makkah" Because

Mecca means a House of

Wines.

Don't write "Mohd"

Always write

completely

"Muhammad" Because

Mohd means a dog

with big mouth.

If you have package,

Please forward it to our

Muslims Umma.

ﺍﻟﺮﺟﺎﺀ ﺍﺭﺳﺎﻟﻬﺎ ﺍﻟﻰ ﺍﺻﺪﻗﺎﺋﻚ ﺍﻟﻤﺴﻠﻤﻴﻦ

Please don't keep it in your

inbox, share the

knowledge.

Please read this to the

end.

You hardly have time for

Allah; but He loves you

and always blesses you.

He is always with you. I

need you to spend only

30mns of your time with

him today. Don't pray,

just praise Him.

Today I want this

message across the

world before midnight.

Will you help? Please do

not cut the chain.

He always grants you all

the things that you are

in need of. So please

drop everything and

pass this on. Don't break

this chain. Send this to

other friends.

Why Do we feel sleepy

in Prayer? But stay

awake throughout a 3

hours movie.

Why are we so bored

when we look at the

HOLY BOOK? But find it

easy to read other

books.

Why is it so easy to

ignore a message about

Allah? Yet we forward

the nasty/funny ones.

Why are Masjids getting

smaller? But Bars and

Night Clubs are

expanding.

Why is it so easy to

worship a celebrity? But

very difficult to engage

with Allah.

Think about it, are you

going to forward this?

Or are you going to

ignore it because you

think you will get

laughed at?

Forward this to all your

friends/contacts.

I know 80% of you may

not forward this; so be

among the 20% who

might.

Remember; Allah (SWT)

said: If you deny Me in

front of your friends, I

will deny you on the day

of judgment:*.

@everyone

6 notes · View notes

i-asifeq · 10 months

Text

Hajar al-Aswad (The Black Stone)

The picture above shows the Hajar al-Aswad (The Black Stone), which is set in the eastern corner of the Ka’bah. Tawaf is started and ended by facing this sacred stone. Throughout the ages, innumerable people including many of the Prophets (upon him be peace), the Prophet Muhammad (peace and blessings of Allah be on him) himself, the Sahabah (may Allah be pleased with him), pious personalities and millions of Muslims who have performed Hajj and Umrah have placed their blessed lips on it.

The Hajar al-Aswad was brought from Jannah and presented to Ebrahim (upon him be peace) to be placed on the corner of the Ka’bah. Ibn ‘ Abbas (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be on him) said:“The Black Stone came down from Paradise and it was whiter than milk, but the sins of the sons of Adam turned it black.” [Tirmidhi]

Du’as are accepted at the Hajar al-Aswad and on the Day of Judgement it will testify in favour of all those who kissed it. The Prophet (peace and blessings of Allah be on him) said:“By Allah! On the Day of Qiyaamah, Allah will present the Hajar al-Aswad in such a manner that it will have two eyes and a tongue to testify to the Imaan (faith) of all those who kissed it.” [Tirmidhi]

When the Quraysh demolished the Holy Ka’bah in order to reconstruct it, a dispute arose when the building reached the level of the Black Stone. They differed on the issue of who was eligible to restore the Black Stone to its original place. A civil war was about to break out. Banu Abdu’d-Dar brought a bowl full of blood and all of the tribes inserted their hands in it, which meant that they had made up their minds to fight one another. But Abu Umayya Ibn al-Mugheera , their elder, asked Quraysh to agree on the judgement of the first person to come through the Bani Shaibah gate and they all agreed on this suggestion. The first to come through this gate was the Prophet (peace and blessings of Allah be on him). This was five years before his mission. He put the Black Stone in the middle of a piece of cloth, and asked a representative of each tribe to hold one of the edges of the cloth and raise it close to its place. Then the Prophet (peace and blessings of Allah be on him) picked it up with his own noble hands and restored it to its original place. This was how the Prophet (peace and blessings of Allah be on him) prevented a war from breaking out among the Quraysh by a supreme demonstration of wisdom.

Ibn Abbas (may Allah be pleased with him) relates that the Prophet (peace and blessings of Allah be on him), while leaning against the Ka’bah said:“The Hajr al-Aswad and al-Maqam (Ebrahim) are two jewels from the jewels of Paradise. Had Allah (Glorified and Exalted is He) not concealed their radiance, they would illuminate everything between the East and the West.” [Tirmidhi]

Umar (may Allah be pleased with him) once kissed the Hajar al-Aswad and said, “I know well that you are just a stone that can do neither good nor harm. Had I not seen the Prophet (peace and blessings of Allah be on him) kiss you, I would not have done so.” Umar (may Allah be pleased with him) made the statement because there were many people who were newly converted to Islam and he did not want them to get the impression that Muslims also revered stones as the Arabs revered and worshipped stone idols during the Period of Ignorance. Umar (may Allah be pleased with him) made it clear that he was following the Sunnah practice of the Prophet (peace and blessings of Allah be on him) and that although the stone is blessed, it can do neither harm nor good.

The Hajar al-Aswad was stolen from the Ka’bah around 930 CE by Qarmatian warriors who were an Ismaeeli Shia sect. They sacked Makkah, desecrating the Well of Zamzam with Muslim corpses and carried the Black Stone away to their base in Ihsaa, in medieval Bahrain. According to the historian Al-Juwayni, the Stone was returned in around 952 CE and restored to its original location.

The Hajar al-Aswad was originally a complete stone but due to various historical incidents now consists of eight pieces of varying sizes affixed to a large stone and encased in a silver frame. The silver frame was first made by Abdullah bin Zubayr (may Allah be pleased with him) and replaced by later Khalifas as the need arose.

Six (additional) pieces are claimed to be in Istanbul, Turkey. One is displayed in the mihrab of the Blue Mosque, one above the entrance of the tomb of Sulaiman the Magnificent and four in the Sokullu Sehit Mehmet Pasa Camii masjid (one over the mihrab, one below the lower pulpit, another is above the upper pulpit and the last is over the entrance door). The authenticity of these additional pieces has been questioned, although the Turks did rule over what is now Saudi Arabia for many years and hold many historical Islamic relics. And Allah (Glorified and Exalted is He) knows best.

Note that when kissing the Hajar al-Aswad, one should neither push people nor harm anyone because while kissing the Hajar al-Aswad is Sunnah, causing harm to people is a forbidden act (haram). When the area is crowded, it will suffice to merely point towards the Hajar al-Aswad with one’s hand or a stick while reciting the Takbeer and then to kiss the hand or stick. Although the Prophet (peace and blessings of Allah be on him) kissed the Hajar al-Aswad directly, he also pointed towards it when the area was crowded, it is therefore clear that both kissing it and pointing towards it are Sunnah.

References: The History of Makkah Mukarramah– Dr Muhammad Ilyas Abdul Ghani, Holy Makkah – Shaikh Safiur-Rahman Mubarakpuri

#Hajar al-Aswad (The Black Stone)#hajar al aswad #black stone

16 notes · View notes

lifeofresulullah · 9 months

Text

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

The Prophet Receives Permission For Migration

The Qurayshi polytheists had decided to kill the Messenger of Allah and started to do things to this end. Meanwhile, God Almighty gave the Messenger of Allah the order to migrate.

The Prophet used to visit Hazrat Abu Bakr in the morning or in the evening every day. However, when he received the order to migrate, he went to Abu Bakr’s house at noon, when it was very hot, by wrapping his head. When Abu Bakr was informed that the Prophet arrived, he was surprised and said, “By Allah, the Messenger of Allah never used to come at this time. There is something very unusual!” Then, he invited the Prophet inside and let him sit on the mattress and said, May my father and mother be sacrificed for you, O Messenger of Allah! What is the matter?”

The Prophet said, “Allah gave me the permission to leave Makkah and to migrate to Madinah.”

Hazrat Abu Bakr asked excitedly, “Will I be honored to accompany you, O Messenger of Allah?”

When the Prophet said “Yes…”, he became very happy and started to weep for joy.

Hazrat Aisha said, “Up to that time, I had never seen anyone to weep so much for joy!”, expressing the joy of her father at that time.

The Messenger of Allah and Hazrat Abu Bakr made an agreement with Abdullah b. Urayqit, who was a polytheist then but who was well-known as a trustable person who always kept his promise, to guide them to Madinah. They gave him two camels and agreed to meet at the foot of the Thawr Mountain.

Then the Prophet left the house of Abu Bakr and returned home.

Information Given by Hazrat Jibril

Meanwhile, Jibril (pbuh), the angel of revelation, came to the Prophet, informed him about the decision of the polytheists and instructed him what to do:

“Tonight, do not sleep in the bed that you used to sleep up to now!”

Thereupon, the Messenger of Allah called Hazrat Ali and said to him, “Sleep in my bed tonight! Take this green cardigan of mine and cover yourself in it! Do not fear! Nothing will happen to you!”

He also told Hazrat Ali to stay in Makkah until he returned the goods trusted to the Prophet to their owners.

Makkans trusted the Prophet, whom they named “Muhammadu’l-Amin” very much and they entrusted their valuable goods, which they feared losing, to him. When the Qurayshi notables decided to kill him, there were many valuable goods entrusted to him. Despite this decision, he ordered Hazrat Ali to return the goods to their owners, showing his dignity and trustability.

The House of the Prophet is Surrounded

In accordance with the plan that had been made, about two hundred polytheists with their swords chosen from all of the tribes gathered in front of the house of the Prophet after one third of the night passed. Among them were protagonists and brutal people like Abu Jahl, Abu Lahab and Umayya b. Khalaf. The murderers were waiting for the night to end, the sun to rise and the Prophet to leave his house. According to their customs, it was a mean and cowardly act to kill someone in his house.

The Prophet leaves his House

The Messenger of Allah left his house while the murderers with swords were around his house. He picked a handful of soil and threw it toward their heads, reading the first eight verses of the chapter of Yasin. None of them could see him and he passed through them.

After a while, some of their fellow citizens went over them and asked them, “Why are you waiting here?”

When polytheists said, “We are waiting for Muhammad”, they said, “Muhammad threw some soil toward your heads and left a long time ago. Look at your heads and clothes!”, virtually mocking the murderers!

They looked at one another. They were covered with dust and dirt. They were surprised. They entered the house at once. They saw someone lying covered with a cardigan. They said, “There he is; Muhammad is sleeping!” and continued waiting until it started to dawn.

When they saw that Hazrat Ali got up from the bed instead of the Messenger of Allah, they were astonished and said, “By Allah, what was said to us was true!”

Then they asked Hazrat Ali, “Where is Muhammad?”

When Hazrat Ali said, “I do not know!”, they were astonished and did not know what to do.

God almighty stated the following in the verse that He sent down upon this event:

“Remember how the unbelievers plotted against thee, to keep thee in bonds, or slay thee, or get thee out, (of thy home). They plot and plan and Allah too plans but the best of planners is Allah.”

THEY GO TO THE CAVE OF THAWR

After leaving his house, the Messenger of Allah went straight to the house of Hazrat Abu Bakr. They prepared some things for the expedition and put some food in a leather bag.

Then, the Messenger of Allah and Hazrat Abu Bakr left the house through the small door at the back of the house. They set off to Thawr Mountain, which is down in the southeast of Makkah, three miles (about an hour) away from the city.

Hazrat Abu Bakr walked sometimes in front of and sometimes at the back of the Prophet. The Prophet asked him, “O Abu Bakr! Why do you do so?” Hazrat Abu Bakr said, “In order to watch and protect you, O Messenger of Allah!

A Snake Bites Hazrat Abu Bakr

They arrived at the Cave of Thawr on Thursday night.

The cave was desolate. First, Hazrat Abu Bakr entered the cave. He cleaned the ground and leveled it. He blocked the holes in the cave with pieces of fabric torn off his garment. When the pieces were not enough, he blocked the last hole by putting his foot on it. Then, he called the Prophet inside the cave. The Messenger of Allah put his head on the knees of Abu Bakr and fell asleep.

After a while, Hazrat Abu Bakr felt a great pain in his foot that he had put on the hole. He realized that a snake had bitten him. However, he did not remove his foot. He did not even move lest the Messenger of Allah should wake up. He was in so much pain that tears fell down her face. When a few tears hit the face of the Messenger of Allah, he woke up and asked, “What is the matter, O Abu Bakr?”

Hazrat Abu Bakr, the symbol of loyalty, said, “O Messenger of Allah! Something bit my foot but it does not matter. May my father and mother be sacrificed for you!”

The Messenger of Allah rubbed the place that the snake bit with his spit. By the grace of Allah, the pain was eliminated and Hazrat Abu Bakr recovered.

A Spider Weaves a Web; Pigeons Build a Nest

Meanwhile, upon the command of Allah, a spider came to the entrance of the cave and weaved a web; and two pigeons came and built a nest. Those animals started to keep guard in order to protect the Messenger of Allah and Hazrat Abu Bakr against Quraysh!

Makkah is searched thoroughly

When the polytheists could not find the Prophet in his house, they got very distressed and sad. They started to search Makkah thoroughly at once. They went to the house of Hazrat Abu Bakr. When they could not find them there, they got furious.

When they could not find the Messenger of Allah in Makkah, they hired a town crier, who shouted, “We will give one hundred camels to anyone who fetches or kills Muhammad or Abu Bakr!”

When the announcement was heard, all of the thieves, murderers and criminals took their swords and sticks; they went out of Makkah and started to run around.

Some searchers hired two trackers from Banu Mudlij. They found the footprints of the Messenger of Allah and Hazrat Abu Bakr. They reached the foot of the Thawr Mountain by tracking.

One of the trackers said, “By Allah, they did not go beyond that cave. The footprints cease here!”

Some of them went to the entrance of the cave together with Umayya b. Khalaf.

Hazrat Abu Bakr’s Sorrow

Meanwhile, the Prophet and Hazrat Abu Bakr could see the polytheists but the polytheists could not see them.

Hazrat Abu Bakr was in panic and sorrowful. He said, “O Messenger of Allah! I would not feel sorry at all if they killed me. I am only an individual. However, if they harmed you, it would cause the destruction of your ummah!”

The Messenger of Allah said securely, “Have no Fear, for Allah is with us”, consoling him.

Hazrat Abu Bakr said, “O Messenger of Allah! If one of them bends down and looks, he will see us!”

The Messenger of Allah said in a safe and trusting voice, “O Abu Bakr! What do you think will happen if the third person who is present here along with two of us is Allah? Do you think you will be caught?” Then, he prayed Allah to make Hazrat Abu Bakr relieved.

Allah indicates the incident in the Quran as follows:

”If ye help not (your Leader) (it is no matter): for Allah did indeed help him; when the unbelievers drove him out: he had no more than one companion: they two were in the cave, and he said to his companion “Have no Fear, for Allah is with us”: then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.”

The Spider and the Pigeons Keeping Guard

The polytheists who came close the Cave of Thawr said, “Let us search this cave.”

The Messenger of Allah and Hazrat Abu Bakr could hear what they were talking.

One of them approached the entrance of the cave but he returned without looking inside the cave.

The others asked, “Why did you not look inside?”

He said, “I saw two wild pigeons had built a nest on the entrance of the cave. I never think they can be inside!”

Umayya b. Khalaf, a ferocious polytheist, shouted at his friends furiously,

“Why do you still walk around that cave? Do you not see that a spider had woven a web? By Allah, I think that web had been woven before Muhammad was born!”

Thereupon, they moved away from the cave.

Thus, God Almighty protected His Messenger against Quraysh through the spider and the wild pigeons He appointed!

Days in the Cave

Our beloved Prophet, who entered the cave of Thawr on Thursday night with Hazrat Abu Bakr, stayed in the cave on Thursday, Friday and Saturday nights. They stayed in the cave for three days and nights as a precaution. During this period, the polytheists would think that they had left Makkah and would loosen the search. And it happened like that.

During the period when they hid in the cave, upon the instruction of the Prophet, Abdullah, the son of Hazrat Abu Bakr, walked among the Qurayshis during the day and found out what they were talking and thinking about; at night, he went to the cave and told the Messenger of Allah what he had heard. He stayed in the cave and returned to Makkah at dawn.

Meanwhile, Amir b. Fuhayra, the slave of Hazrat Abu Bakr, were herding sheep nearby and erasing the tracks of Abdullah; he also took some milk to them.

Thus, three days and nights passed. The search of the Qurayshis for the Messenger of Allah and Hazrat Abu Bakr had loosened. That was the news brought by Hazrat Abdullah.

Meanwhile, as they had agreed beforehand, Abdullah b. Urayqit arrived at the foot of the Thawr Mount with the two camels delivered to him beforehand and his own camel on Monday morning at dawn.

Hazrat Asma Brings Food for the Journey!

A sheep was slaughtered and cooked for the Prophet and the people on the journey. Asma (may Allah be pleased with her), the daughter of Hazrat Abu Bakr, put the meat in a leather bag and took it to the cave along with a leather bottle full of water.

Hazrat Asma had forgotten to bring a band or rope to tie the mouth of the leather bag and bottle. She looked around but could not find anything to tie the bags. Then, she took off her waistband and divided it into two. She tied up the leather bag with one piece and the leather bottle with the other. Thereupon, the Messenger of Allah said, “There are two bands for Asma in Paradise!”

Therefore, Hazrat Asma is called “Dhat an-Nitaqayn [The One with two Waistbands]”.

LEAVING THE CAVE OF THAWR

It was the fourth Monday of the month of Rabiulawwal.

It was time to leave the cave.

Hazrat Abu Bakr presented the better one of his two camels to the Prophet and said, “May my father and mother be sacrificed for you, O Messenger of Allah! Get on it!”

The Messenger of Allah said, “I will not get on a camel that I do not own!”

Hazrat Abu Bakr said, “It is yours! May my father and mother be sacrificed for you. Get on it!”

The Messenger of Allah said, “No, I won’t” “I will not get on it unless you tell me the price you have paid for it!”

Hazrat Abu Bakr had to tell the price of the camel and the Prophet accepted to pay for it.

The Messenger of Allah and Hazrat Abu Bakr got on the camels. Hazrat Abu Bakr also let his freed black slave Amir b. Furayha get on the back of his camel so that he will serve them on the way.

Abdullah b. Urayqit, who was very good at leading the way, was in front of them. They left the Cave of Thawr.

The Prophet Calls out to Makkah

The Prophet was about to leave the holy city he was born in and grew up. He stopped his camel near the place called Hazrawa. He looked at the holy city sadly and said, “By Allah, you are the best place that Allah created. You are the most beloved one in the sight of Allah. There is no city more beloved and beautiful than you for me. If I were not forced, I would never leave you and would not settle anywhere else.” , expressing his love toward Makkah.

Thereupon, God Almighty sent down the following verse to console His Prophet:

“Verily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return.”

They followed an unusual way toward Madinah in order to make it difficult for the enemies to follow them and to deceive them. First, they rode south, toward Tihama, which is near the Red Sea. Then, they turned north. They proceeded on the way parallel to the coast. They rode the camels until Tuesday noon without stopping. They stopped to have a rest on Tuesday in a shade. The Prophet started to sleep. Hazrat Abu Bakr was waiting like a guard next to him. He also watched around. He saw a shepherd at a distance. He went over to him. He took some milk from the shepherd and brought it to the Prophet. He gave it to the Messenger of Allah when he woke up. The Prophet drank it thirstily.

Milkless Goat Gives Milk

Strange incidents took place during the journey.

They went over to the shepherd and asked for some milk. He said, “I have nothing with me that can give milk except that goat. It is pregnant and went dry.”

The Messenger of Allah reached his hands out to the udders of the goat. He rubbed them with his hands. The udders got full of milk. They all drank the milk.

The shepherd was astonished. He said, “Tell me for Allah’s sake, who are you? I have never met someone like you!”

The Messenger of Allah said, “I will tell you if you keep it a secret!”

When the shepherd said, “OK. I will.”, the Prophet said, “I am Muhammad, the Messenger of Allah!”

The shepherd was more astonished now. He said, “So, you are the person that the Qurayshis say, ‘He went astray. Is that right?”

The Prophet said, “That is what they say!”

Thereupon, the shepherd said, “I witness that you are a prophet! What you have brought is true. Only a prophet can do what you are doing. I will follow and obey you.” Thus, he became a Muslim.

The shepherd said that he also wanted to go with them. However, the Messenger of Allah said, “You cannot do it today. When you hear that I become successful, then, come and join us.”

#allah #revert #reverthelp #islam #muslim #quran #god #convert #prayer #convert islam #revert islam #revert help #revert help team #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

8 notes · View notes

sahihmuslim · 1 month

Text

Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 125

Ibn Abbas reported:

I was playing with children that Allah's Messenger (ﷺ) happened to pass by (us). I hid myself behind the door. He (the Prophet) came and patted my shoulders and said: Go and call Mu'awiya. I returned and said: He is busy in taking food. He again asked me to go and call Mu'awiya to him. I went (and came back) and said that he was busy in taking food, whereupon he said: May Allah not fill his belly! Ibn Muthanna, said: I asked Umm Umayya what he meant by the word Hatani. He said: It means "he patted my shoulders."

Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 125

2 notes · View notes

religion-is-a-mental-illness · 2 years

Photo

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.”

#islam #Innocence of Muslims #behead those who insult islam #fuck your prophet #prophet muhammad #muhammad #religious indoctrination #indoctrination #religion of violence #religion of peace #religion #beheading #islamic violence #islamic fragility #religion is a mental illness

40 notes · View notes

loverandservantoftheahlulbayt · 9 months

Text

🍂🥀🍂 In the name of God, The Beneficent The Merciful Think not of those who are slain in God’s way as dead. Nay, they live, finding their sustenance in the presence of their Lord.

🍂 Holy Quran 🍂

🍂 (3:169) 🍂

The events of Karbala reflect the collision of the good versus the evil, the virtuous versus the wicked, and the collision of Imam Hussain (the head of virtue) versus Yazid (the head of impiety). Imam Hussain (pbuh) was a revolutionary person, a righteous man, the religious authority, the Imam of Muslim Ummah (nation). As the representative of his grandfather Prophet Muhammad (pbuh), Imam Hussain’s main concern was to safeguard and protect Islam and guide fellow Muslims. On the other hand, the staying power of the rulers (Muawiya and his son Yazid) depended solely on the might of the sword. They used brute force to rule over the Muslim empire even by all possible illicit means.

The mission of Imam Hussain (pbuh) is distinctly unique, political and religious revolutionary movement in the history of World. His was a tremendous undertaking which still reverberates throughout the Muslim nation. He has been a pro- pelling force and a seminal element in events throughout Islamic history, particularly in the sphere of Jihad (the holy struggle in the way of Almighty God). Imam Hussain’s example has remained vividly alive for generations and centuries. His uprising, movement and ideals still have a deep impact on the conscience and awareness of the Muslim empire.

The Holy Prophet (pbuh) is reported to have said: “The best of Jihad is that of a word of right spoken to an unjust ruler.”

Imam Hussain (pbuh) witnessed the deteriorating political and social situation and clearly recognized that the general policy of the authorities did not abide with Islamic principles. He was aware of the Ummah’s numerous and painful afflic- tions, and was determined to exercise his religious duty, being the duly sanctioned leader & central figure capable of restoring Islamic values. Thus he rose. His revolt is rich in lessons and divinely inspired attitudes. Imam Hussain (pbuh) embodied the sacrifice of self, money, family, social status and the challenge to terror and cruelty. He patiently traversed hundreds of miles, moving both night and day. The epic protest he engendered came at the most critical political juncture. In fact, the Prophet’s grandson had vowed to sacrifice himself.

Thus, Karbala proved to be a clash involving Islamic truths versus falsehood, belief versus disbelief, and the oppressed versus the oppressor, faith against brute force. Karbala was about standing in the face of oppression, regardless no mat- ter the cost.

In Karbala, Imam Hussain the fifty seven year old second grandson of Prophet Muhammad (pbuh), sacrificed his totality and all he had, for one goal. This goal was to let the truth triumph over falsehood eventually, and he did that brilliantly. His goal was to foil the plan that Muawiya had expertly developed for his son, Yazid, which was to establish a permanent Umayyads (Banu Umayya) ruler ship over the Muslim Ummah (even by sacrificing the Islamic principles), but doing it in the name of Islam. Brilliantly, Imam Hussain (pbuh) succeeded in foiling this plan and he exposed the disrep- utable nature of Umayyads though this was at the expense of his life.

Eventually he was martyred along with his sons, most of his household and all of his companions. The bodies were muti- lated and their heads were carried from Karbala, to Kufa and finally Damascus. His womenfolk were taken prisoners and marched across the desert. He himself was expecting all that, but did not budge an inch.

An uprising led by the noblest and best accepted personality in the entire Ummah, is certainly one which is uniquely dis- tinguished as a movement abounding with spiritual, moral and religious ideals. Due to the importance of this personality, we are honored to present this concise, well documented book to our readers. Hereunder are related the most outstanding incidents of the dynamic Hussaini movement, which stands unequalled in its greatness and fills pages upon pages of history.

Such a sublime revolution has to be studied, dissected and fully understood. Lessons should be drawn from it. Here we note that the backward and downtrodden nations must one day follow in the footsteps of Imam Hussain (pbuh) if they are to challenge the despots.

We beseech the Most High and Almighty God to make this volume of enduring benefit to our esteemed readers and to help us in disseminating benevolence and guidance. He is the Hearing and Answering.

🍂🥀🍂 Wassalamu Alaikum Wa Rahmutallahi Wa Barkatahu 🍂🥀🍂

🍂🥀🍂 duas.org 🍂🥀🍂

2 notes · View notes

ahlulbaytnetworks · 1 year

Text

◾▪️Imam al-Sadiq, peace be upon him, said regarding Words of Allah Almighty {Surely, those criminals used to laugh at those who believed} up to the end of the Aya: This was Revealed regarding Ali and regarding those from the clan of Umayya who were mocking him, and that happened when Ali passed by a group from the clan of Umayya and the hypocrites and they mocked at him.

📚Ghayat al-Maram, vol.4, p.282.

2 notes · View notes

basicsofislam · 1 year

Text

THE COMPANIONS OF THE PROPHET (PBUH)

THE COMPANIONS OF THE PROPHET (PBUH) : Introduction

THE COMPANIONS OF THE PROPHET (PBUH) : Companions in the Quran

THE COMPANIONS OF THE PROPHET (PBUH) : Hadiths

THE COMPANIONS OF THE PROPHET (PBUH) : The most superior people

THE COMPANIONS OF THE PROPHET (PBUH) : Love of the Prophet in the Companions

THE COMPANIONS OF THE PROPHET (PBUH) : The Levels of the Companions

THE COMPANIONS OF THE PROPHET (PBUH) : The Companions who narrated the most hadiths

THE COMPANIONS OF THE PROPHET (PBUH) : Ashab as-Suffa

THE COMPANIONS OF THE PROPHET (PBUH) : Superiority of belief

THE COMPANIONS OF THE PROPHET (PBUH) : Abu Bakr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Umar bin Khattab (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Uthman bin Affan (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ali bin Abi Talib (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdurrahman bin Awf (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abu Ubayda bin Jarrah (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Sa’d bin Abi Waqqas (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Said bin Zayd (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Talha bin Ubaydullah (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Zubayr bin Awwam (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ala bin Hadrami (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Adiyy bin Hatem (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdurrahman bin Abi Bakr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Dhulbijadayn (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Zubayr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Zayd (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Unays (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Umm Maktum (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Suhayl (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Salam (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Rawaha (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Umar (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abu Barza Aslami (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abu Aqil (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Aban bin Said (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Dimad bin Tha'laba (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Dihyatul-Kalbi (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Julaybib (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Jarir bin Abdullah (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Jabbar bin Sahr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Jafar bin Abi Talib (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Jabir bin Abdullah (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Burayda bin Husayb (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Bilal Habashi (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Bashir bin Sa’d (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Bashir bin Khasasiyya (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Bara bin Ma’rur (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Bara bin Malik (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Bara bin Azib (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ayyash bin Abi Rabia (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Asim bin Thabit (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Amir bin Fuhayra (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Amir bin Abi Waqqas (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Amr bin Umayya (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Amr bin Thabit Uhayrim (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Amr bin Jumuh (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Amr bin Awf (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Mas’ud (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Makhrama (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Abbas (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abbas bin Ubada (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Hudhafa (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Abi Awfa (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Abi Bakr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Jubayr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Jahsh (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Atik (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Amr bin As (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Amr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Abdullah bin Ubayy (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abbas bin Abdulmuttalib (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abbad bin Bishr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Suhayb bin Sinan (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Suhayl bin Amr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Thumama bin Uthal (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Shaddad bin Aws (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Shayba bin Uthman (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Shuja bin Wahb (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Tamim ad-Dari (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Tufayl bin Amr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Tulayb bin Umayr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ubada bin Samit (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Thawban (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Salman al-Farisi (r.a.).Part1

THE COMPANIONS OF THE PROPHET (PBUH) : Salman al-Farisi (r.a.).Part2

THE COMPANIONS OF THE PROPHET (PBUH) : Salama bin Hisham (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Salama bin Akwa (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Sahl bin Sa’d (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Hanzala Ibn Abi Amir (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ubayda bin Harith (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ubayy bin Ka’b (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Uqba bin Amir (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Ulba bin Zayd (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Umayr bin Humam (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Umayr bin Abi Waqqas (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Urwa bin Mas’ud (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Utba bin Ghazwan (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Usama bin Zayd (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Usayd bin Khudayr (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Wahshi bin Harb (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Abu Sufyan Bin Harith (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Wasila bin Asqa (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Walid bin Walid (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Zayd bin Dasinna (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Zayd bin Arqam (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Zayd bin Haritha (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Zayd bin Khattab (r.a.)

THE COMPANIONS OF THE PROPHET (PBUH) : Zayd bin Thabit (r.a.)

3 notes · View notes

tawakkull · 2 years

Text

ISLAM 101: SPIRITUALITY IN ISLAM: PART 9

Beshrewing means wishing harm upon somebody, praying against somebody.

There are some verses and hadiths indicating that it is permissible to beshrew if it is based on justifiable reasons and the deeds that are regarded as oppression and injustice by the religion. As a matter of fact, most of the interpreters of the Quran state that the following verse allows those who are oppressed to beshrew the oppressors: “Allah loveth not the evil should be noised abroad in public speech, except where injustice hath been done.” In addition, there are hadiths stating that the Prophet beshrewed some polytheists who were known by their bad deeds against Islam. According to one of those hadiths, the Prophet beshrewed seven people, among whom were, Abu Jahl, Umayya b. Khalaf (or Ubay b. Khalaf), Utba b. Rabia, Shayba b. Rabia and Uqba b. Abu Muayt; according to what Ibn Masud, the narrator of the hadith, said, all of those seven people were killed during the Battle of Badr and what the Prophet had said came true. It is also known that Hazrat Muhammad beshrewed some people who kind of worshipped money , who disobeyed their parents without mentioning their names in order to warn Muslims.

There are some hadiths stating that the beshrewing of the oppressed would be accepted. As a matter of fact, according to a hadith that exists in many resources, when the Messenger of Allah sent Muadh bin Jabal to Yemen as the governor, he listed his duties and then warned him against oppression and injustice by saying, “Beware the beshrewing of the oppressed because there is no veil between him and Allah.” In some other hadiths, it is stated that the prayer of a guest, the prayer of a child for his father, the prayer of a just ruler and a person who is performing fasting and the beshrewing of an oppressed person will be accepted; the Prophet himself took refuge in Allah from the beshrewing of the oppressed.

However, beshrewing is one of the words that was almost never heard from the Prophet. It is because forgiving and granting are given more importance than justice in Islamic ethics. As a matter of fact, the following verses show the superiority of forgiving clearly: “The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due, from Allah; "But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” In some interpretations of the Quran, it is even stated that the verse, “Not for thee, (but for Allah) is the decision: whether He turn in mercy to them or punish them; for they are indeed wrong-doers"was sent down in order to warn Hazrat Prophet , who beshrewed some polytheists; as a matter of fact, it is stated that those people embraced Islam later. In fact, it is known that Hazrat Muhammad (pbuh) usually prayed for the people who resisted Islam so that they would become Muslims instead of beshrewing them.

Islamic scholars have pointed out that it does not comply with Islamic ethics for Muslims to beshrew each other due to unimportant reasons. Especially sufists say that beshrewing does not comply with the manners of Sufism. As a matter of fact, while listing the rules that the people who trust Allah need to obey, Ghazzali says that a person whose things are stolen should not beshrew the thief and adds that if he does, his trust in Allah will be invalid; after that Ghazzali reports some narrations stating that devoted people and sufists feel pity for the oppressors and pray for them so that they will improve instead beshrewing them.

It is not permissible to beshrew someone unjustly whether he is a Muslim or non-Muslim. The hadith, "I will sue a person who oppresses a dhimmi. If I sue a person in the world, I will sue him in the hereafter, too.” shows that it is not permissible to beshrew even non-Muslims unjustly.

There are narrations that when someone beshrews unjustly, he will be affected by his beshrewing himself. A person who beshrews unjustly must repent.

2 notes · View notes

zensufiyya · 1 month

Text

☪BIOGRAFIA DO PROFETA MUḤAMMAD☪

☪BIOGRAFIA DO PROFETA MUḤAMMAD☪ ⠀ ⠀ ▪ Nome : Muḥammad (ﷺ) ▪ Pai : Abdullah ▪ Mãe : Aminah ▪ Data de nascimento : 12° Rabi Al - Awwal ▪ Data da morte : 08 de junho de 632 11 após a Hijra ▪ Idade : 63 anos ▪ Local de nascimento : Makkah ▪ Local da morte : Madinah ▪ Residência : Makkah então se mudou para Madina ▪ Profissão : Comerciante, em seguida um Profeta ▪ Idade : 63 anos ▪ Viveu em Makkah : 50 anos ▪ Tempo como Profeta : 40 anos ▪ Viveu em Madinah : 13 anos ▪ Anos de Pregação : 23 anos

▪ Comerciante : 26 anos 583–609 EC

▪ Pregador : 23 anos 609–632 EC

Término da vida mundana : 08 de junho de 632. (11 de setembro após a Hijra) ⠀ ⠀ ☆ AÇÕES ☆

1) Virtude 2) Pregação 3) Jihād no Islam ⠀ ⠀ ☆ CONDUTA ☆

1) Paz e Justiça 2) Afetuoso com todos 3) Apreço com os muçulmanos 4) Filantrópico 5) Respeitoso com qualquer ser vivo ⠀ ⠀ ESPOSAS E PERÍODO DE CASADO

1) Khadija bint Khuwaylid 595–619 (2) Sawda bint Zamʿa 619–632 (3) Aisha bint Abi Bakr 619–632 (4) Hafsa bint Umar 624–632 (5) Zaynab bint Khuzayma 625–627 (6) Hind bint Abi Umayya 625–632 (7) Zaynab bint Jahsh 627–632 (😎 Juwayriyya bint al-Harith 628–632 (9) Ramla bint Abi Sufyan 628–632 (10) Rayhana bint Zayd 629–631 (11) Safiyya bint Huyayy 629–632 (12) Maymunah bint al-Harith 630–632 (13) Maria al-Qibtiyya 630–632 ⠀ ⠀ FILHOS

★ Meninos :

(1) Al-Qassem (2) Abdullah (3) Ibrahim

★ Meninas :

(1) Zaynab (2) Ruqayyah (3) Ummu Kalthoom (4) Fatima ⠀ ⠀ O Homem Chamado MUḤAMMAD

Alguns milagres que todos devem saber sobre o Profeta MUḤAMMAD (ﷺ): ⠀

👉 1) Você sabia que >

"Moscas, insetos, formigas e mosquitos" nunca pousaram em seu corpo e muito menos o picaram?

👉 2) Você sabia que >

Ele não "bocejou" durante sua vida?

👉 3) Você sabia que >

Tanto os "animais domésticos quanto os selvagens" nunca ficavam bravos com ele nem por um segundo?

👉 4) Você sabia que >

Durante seu "sono", ele ouvia todas as "conversas" perto dele?

👉 5) Você sabia que >

Ele podia ver tudo em sua frente e por trás ao mesmo tempo sem se virar?

👉 6) Você sabia que >

Ele era sempre "um pé mais alto" do que qualquer corpo que se aproximasse "perto" dele?

👉 7) Você sabia que >

Ele foi "circuncidado, lavado e purificado no ventre de sua mãe antes de nascer neste mundo"?

👉 😎 Você sabia que >

Ele não tinha "sombra" nem sob o "Sol", "Lua" ou sob a "Luz"? ⠀ ⠀ ☝Mesmo que você não tenha compartilhado, você será recompensado, mas, se o fizer, sua recompensa será numerosa.

✨Que a Paz e as Bênçãos do Todo-Poderoso Allāh estejam com ELE!✨ 🙏🙏🙏🙏🙏

#zensufi #zensufismo #zensufism #zensuffiyya #sufi #sufismo #sufism #buddallah #buddislam #fremen #religião dos fremen #fremen faith #duna

0 notes

questionsonislam · 10 months

Note

Will you give information about Lian: the method of ending a marriage due to adultery?

Ending a marriage due to adultery:

Lian and mulaana are synonymous; they are derived from the root la'n and they are nouns; they mean being driven away from the mercy of Allah; it is an Islamic legal term meaning the mutual act of swearing is carried out before a judge when a husband accuses his wife of adultery and cannot prove it with four witnesses. According to the common definition of Hanafis and Hanbalis, if the husband lies, the curse of Allah is attracted on him with the strengthened witnessing. If the wife lies, she attracts the wrath of Allah on her. That mutual swearing replaces qazf for the husband and the punishment of adultery for the wife. Lian is a divorce method of ending the marriage.

The reason for lian is as follows: If a man accuses a woman who is not a relative of his, he has to prove it with four witnesses. Otherwise, he is flogged with eighty stripes. (an-Nur, 24/4). The punishment of qazf was applied for a man who accused his wife of adultery and could not prove it with four witnesses beforehand. As a matter of fact, when Hilal b. Umayya (may Allah be pleased with him) accused his wife of adultery, the Messenger of Allah (pbuh) asked him to prove it with four witnesses and said that the punishment of slandering (qazf) would be applied if he could not prove it. He repeated it several times. Hilal b. Umayya said, "O Messenger of Allah! One of us sees his wife committing adultery with a man; you ask us for evidence. I swear by Allah, who sent you as a true prophet, that I am telling the truth. I believe that Allah will send down a verse to you that will save my back from these stripes." (Bukhari, Shahadat, 21, Tafsir Surah 24/3, Talaq, 28; Muslim, Lian, II; Abu Dawud, Talaq, 27; Ahmad b. Hanbal, Musnad, I, 273, III, 142). Thereupon, the following ‘verse of mulaana’ was sent down.

"And for those who launch a charge against their spouses, and have (in support) no evidence but their own― their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie. But it would avert the punishment from the wife, if she bears witness four times (with an oath) by Allah, that (her husband) is telling a lie; And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth. " (an-Nur, 24/6-9).

The first application of the verse was used for the family of Hilal. Hazrat Prophet summoned Bilal. Bilal swore by Allah four times that he was telling the truth; he wanted the curse of Allah to be on him if he lied. Then his wife was brought there. She swore the same way. She wanted the curse of Allah to become on her if her husband told the truth. Then, the Messenger of Allah divorced them. (ash-Shawkani, Naylul-Awtar, 1250 H, y.y., VI, 268). It is also reported that the verse of lian was sent down about Uwaymir al-Ajlani and his wife, whom he accused of adultery. The view that the decree of the verse was applied for the family of Hilal first and for the family of Uwaymir later. (ash-Shawkani, ibid., VI, 268).

There are two reasons for lian: The first one is when a man accuses his wife of adultery which necessitates the application of the punishment of adultery when the accusation is made for a woman who is not a relative of his. The second one is when the father rejects (does not accept) that he is the father of the child that has not been born yet or that was born.

According to Abu Hanifa, the rejection of the child must take place just after the birth or in the first week following the birth at the latest. When the husband does not accept the child that is born, he is regarded to have accused his wife of adultery, and mulaana is applied. After that period passes, the child is regarded to have been accepted due to silence. According to Abu Yusuf and Imam Muhammad, it is possible to reject the child until the period of puerperum is over. (al-Kasani, Badayiu's-Sanayi, Beirut 1328/1910, III, ?39; Ibnu'l-Humam, Fathu'l-Qadir, Cairo, n.d., III, 260 ff.; al-Maydani, al-Lubab, III, 79). The period of puerperum is forty days beginning from the day of giving birth.

The essentials of lian are showing Allah as a witness together with swearing and attracting the curse of Allah by both spouses.

There are three conditions of lian.

1. The state of marriage between the spouses should be continuing. It does not matter whether they have had a sexual intercourse before or not. When the accusation is directed against the people who are not married, or if a man accuses a woman who is not a relative of his, mulaana cannot be applied. If a man marries a woman who is not a relative of his after accusing her of adultery, the punishment of qazf is applied to him; mulaana is not applied.

2. The marriage contract must be valid. For instance, if someone has married without any witnesses, his marriage is not valid; and mulaana is not applied.

3. The husband must be liable to be a witness. That situation demands the spouses to be sane, to have reached the age of puberty, to be Muslims and not to have been given the punishment of qazf before. If the spouses are blind or fasiq, it does not make any difference. (al-Kasani, ibid, III, 24; Ibnu'l-Humam, ibid, III, 259; al-Maydani, ibid, III, 75,78; Ibn Abidin, Raddul-Mukhtar, Egypt, n.d., II, 805 ff.).

There are some conditions for the rejection of the child:

1. The judge must give the decision of divorcing the spouses because rejecting the child before the decision of divorce is not necessary.

2. The child must be rejected within the first week after the birth at the latest according to Abu Hanifa and during the period of puerperum according to Abu Yusuf and Imam Muhammad. According to the majority of the scholars, the rejection of the child should take place as soon as possible.

3. No deed that means the acceptance of the child must be done.

4. The child must be alive during the divorce. (al-Kasani, ibid, III, 246-248; al-Maydani, ibid; III, 79; Ibn Abidin, ibid, II, 811).

If the husband refrains from swearing during mulaana or quits lian, he is imprisoned until he swears or he confesses that he has lied according to Hanafis. If it becomes evident that the imprisonment will not be of any use, the punishment of qazf is applied. If the woman refrains from mulaana, she is imprisoned until she agrees to do mulaana and approves her husband. If she approves her husband, she is freed. As it is stated in this verse: " it would avert the punishment from the wife, if she bears witness four times (with an oath) by Allah, " (an-Nur, 24/8), according to the majority of the scholars except Hanafis, those who refrain from lian are applied the punishment of adultery because lian had replaced the punishment of adultery.

If the husband breaks his swearing after the mulaana in the presence of the judge, he is given the punishment of qazf. (al-Kasani, ibid, III, 238; al-Maydani, ibid, II, 808; Ibn Abidin ibid, II, 808).

The judgments about lian:

As a result of mulaana in the presence of the judge due to the adultery of the spouse, the following outcomes emerge:

1. The husband is saved from the punishment of qazf or tazir. The woman is saved from the punishment of adultery.

2. Sexual intercourse between the spouses becomes haram after mulaana. Hazrat Prophet said the following in a hadith: "Those who do mulaana cannot come together again forever." (ash-Shawkani, Naylul-Awtar, VI, 271).

3. The spouses become divorced with the decision of the judge as a result of mulaana. The evidence to it is the fact that Hazrat Prophet divorced Hilal b. Umayya and his wife. (ash-Shawkani, ibid, VI, 274). Here, the decision of divorce by the judge is like talaq bain (irrevocable divorce) according to Abu Yusuf and Imam Muhammad because, as a principle, the divorce by the judge is regarded as talaq bain. If the husband accepts later that he has lied or loses the liability to be a witness, his wife becomes halal for him; however, according to the most of the scholars, the divorce as a result of mulaana is like the cancellation of the marriage as it is the case in the divorce due to being relatives based on breastfeeding; it necessitates eternal prohibition and it is impossible for those two spouses to marry again.

4. The child that is born or will be born as a result of fornication is regarded to have been rejected by the father. There will be no inheritance or alimony between that husband and that child anymore. (See al-Kasani, ibid, III, 244-248; Ibnu'l-Humam, ibid, III, 253 ff.; al-Maydani, ibid, III, 77-78; Ibn Rushd, Bidayatu' l-Mujtahid, Egypt, n.d., II, 120 ff.; Ibn Qudama, al-Mughni, Cairo, n.d., VII, 410-416; Abdurrahman as-Sabuni, Mada Hurriyati'z-Zawjayn fi't-Talaq, Beirut 1968, II, 896 ff.).

0 notes

lefondamentsdelislam · 11 months

Text

AUTRES DIMENSIONS DE SA PROPHÉTIE : Partie 4

SA GÉNÉROSITÉ

Le Messager est le miroir le plus brillant dans lequel les Noms et les Attributs de Dieu sont reflétés au plus haut degré. En tant que parfaite manifestation de ces Noms et Attributs, l'incarnation du Coran et de l'islam, il est la preuve la plus grande, la plus évidente et la plus complète de l'Existence et de l'Unité de Dieu, et de la vérité de l'islam et du Coran. Ceux qui le voyaient se rappelaient automatiquement Dieu. Chacune de ses vertus et de ses actions reflétait un Nom ou Attribut de Dieu, et est une preuve de sa Prophétie. Comme sa douceur et sa grande patience, sa générosité est une autre dimension de sa personnalité excellente et sans pareille, une réflexion et preuve de sa Prophétie.

Le peuple arabe était réputé pour sa générosité même avant l'avènement de l'islam. Quand nous regardons la poésie de ces temps pré-islamiques, nous voyons que les Arabes étaient fiers de leur générosité. Toutefois, leur générosité n'était pas faite pour l'amour de Dieu ni pour un motif altruiste; au contraire, c'était une raison d'orgueil et de fierté. Mais la générosité du Messager était purement pour Dieu. Il ne la mentionnait jamais et n'aimait pas qu'on la mentionnât. Quand un poète le louait pour sa générosité, il attribuait tout le bien qu'il avait ou faisait à Dieu. Il ne s'attribuait jamais ses vertus et ses bonnes actions.

Le Messager aimait distribuer tout ce qu'il avait. Il travaillait dans le commerce jusqu'à ce qu'il devînt Prophète, et possédait une richesse considérable. Ensuite, lui et sa riche épouse Khadija dépensaient tout dans le sentier de Dieu. Quand Khadija mourut, il n'avait pas assez d'argent pour payer son linceul. Le Messager avait dû emprunter de l'argent pour enterrer sa propre femme, la toute première personne à embrasser l'islam et sa première fidèle.

Si le Messager l'avait voulu, il aurait pu être l'homme le plus riche de La Mecque. Mais il rejetait de telles offres sans aucune hésitation. Bien que Dieu eût rendu obligatoire qu'un cinquième du butin de guerre revienne à la libre disposition du Messager, il ne le dépensa jamais pour lui-même ni pour sa famille. Lui et sa famille menaient une vie austère et survivaient avec les provisions les plus maigres qui fussent, car il préférait toujours les autres à lui-même. Par exemple, sa part du butin de Hounayn était de 40 000 moutons, 24 000 chameaux et 16 tonnes d'argent.

Safwan ibn Umayya, de qui le Messager avait emprunté des armes, contemplaient le butin avec envie et ahurissement. Conscient de cela, le Messager lui donna autant de chameaux qu'il en voulait. Epoustouflé par tant de générosité, Safwan courut vers son peuple pour leur annoncer: «Ô mon peuple! Acceptez l'islam sans hésiter, car Mohammed donne d'une telle façon que seul celui qui n'a nulle crainte de la pauvreté et qui se fie entièrement à Dieu peut donner!» Une telle générosité avait suffi à guider à la vérité Safwan et son peuple, qui avaient été parmi les ennemis les plus acharnés de l'islam jusqu'à la veille de ce jour-là.

Le Messager se considérait comme de passage sur cette terre. Un jour il dit: «Quel lien ai-je avec ce monde? Je suis tel un passant qui se repose à l'ombre d'un arbre, puis continue sa route.» Selon lui, le monde est comme un arbre sous l'ombre duquel s'attardent les hommes. Nul ne pouvant vivre pour toujours, chacun doit préparer ici la seconde partie de son voyage, qui se terminera soit au Paradis soit en Enfer.

Le Messager a été envoyé pour guider les gens à la vérité, et dépensa donc sa vie et ses biens dans cette voie. Un jour, Omar le vit allongé sur une natte rugueuse et se mit à pleurer. Quand le Messager lui demanda pourquoi il pleurait, Omar répondit: «Ô Messager de Dieu, tandis que les rois dorment dans des lits moelleux de plumes, toi tu t'allonges sur une natte rugueuse. Tu es le Messager de Dieu, et en tant que tel tu mérites plus que quiconque une vie agréable.» Il répondit à cela: «Ne consens-tu pas que nous aurons la vie future et qu'ils ont ce bas monde?»

L'islam n'approuve pas la vie monastique. Il est venu pour assurer la justice et le bien-être humain, mais avertit contre d'indulgence excessive. Ainsi de nombreux musulmans ont-ils choisi la vie ascétique. Même si des individus musulmans devinrent plus riches après le décès du Messager, d'autres comme Abou Bakr, Omar et Ali préférèrent une vie austère. C'était en partie parce qu'ils ressentaient le besoin de vivre comme le plus pauvre de leurs concitoyens, et en partie parce qu'ils suivaient strictement l'exemple du Prophète. Pendant son califat, on offrit à Abou Bakr un verre d'eau froide pour qu'il rompît son jeûne pendant le Ramadan. Il porta le verre à ses lèvres et se mit soudain à pleurer. Quand on lui demanda pourquoi, il répondit: «Un jour, le Messager but un tel verre d'eau froide qu'on lui avait offert et il pleura. Il dit que Dieu dit: 'Ce Jour-là, tu seras questionné sur toutes les grâces.' L'on nous interrogera au sujet de cette eau. Je me suis souvenu de cela et j'ai pleuré.»

Au début de son califat, Abou Bakr gagnait sa vie en trayant les brebis d'une femme. Quelques temps plus tard, on lui attribua un petit salaire. Alors qu'il était sur son lit de mort, il donna une cruche à ceux qui l'entouraient et leur demanda de la remettre au nouveau calife après sa mort. Omar lui succéda et, quand il cassa la cruche, quelques pièces de monnaie en tombèrent, ainsi que la lettre suivante: «J'ai vécu selon le niveau de vie du plus pauvre habitant de Médine, et j'ai mis dans cette cruche le montant qui est resté de mon salaire. Par conséquent, ces pièces appartiennent au trésor public et doivent y être retournées.» Ayant lu la lettre, Omar se mit à pleurer et remarqua: «Ô Abou Bakr, tu as laissé à tes successeurs un fardeau insoutenable.»

Le Messager était, selon les termes d'Anas, «l'homme le plus généreux et le plus charmant.» Jabir ibn Samura rapporte:

UN JOUR ALORS QUE NOUS ÉTIONS ASSIS À LA MOSQUÉE, LA PLEINE BRILLAIT AU-DESSUS DE NOUS. LE MESSAGER ENTRA. JE REGARDAI D'ABORD À LA LUNE, PUIS À SON VISAGE. JE JURE PAR DIEU QUE SON VISAGE ÉTAIT PLUS RADIEUX QUE LA LUNE.

Le Messager ne refusait jamais rien aux gens, et, comme Farazdak le dit, il ne prononçait «non» que lorsqu'il récitait la profession de foi en priant. Un jour, un Bédouin vint demander quelque chose au Messager, lequel accéda à sa demande. Le Bédouin continua à demander et le Messager continua à donner jusqu'à ce qu'il n'eût plus rien. Quand le Bédouin demanda à nouveau quelque chose, le Messager lui promit qu'il le lui donnerait quand il l'aurait. En colère face à une telle impertinence, Omar dit au Messager: «On t'a demandé et tu as donné. On t'a redemandé et tu as redonné, jusqu'à ce qu'on te demande une fois de plus et là tu as promis!» Omar voulait dire que le Messager ne devrait pas rendre les choses aussi difficiles pour lui-même. Le Messager n'approuva pas les paroles d'Omar. Abd Allah ibn Hudafa al-Sahmi se leva et dit: «Ô Messager, donne sans craindre que le Maître du trône d'Honneur ne t'appauvrisse!» Content de cette parole, le Messager déclara: «C'est ce que l'on m'a ordonné de faire!»

Il ne refusait jamais une requête, car c'était lui qui avait dit: «Les généreux sont près de Dieu, du Paradis, et des gens, mais loin du Feu. Les avares sont loin de Dieu, du Paradis, et des gens, mais près du Feu», et: «Ô gens! Certes Dieu a choisi pour vous l'islam comme votre religion. Améliorez votre pratique de l'islam à travers la générosité et les bonnes manières.» Sa miséricorde s'élevait sous forme de rosée dans le ciel, puis pleuvait comme une générosité de sorte que les cœurs endurcis deviendraient assez fertiles pour laisser pousser «de bons arbres dont les racines seraient solides et les branches seraient dans les cieux, et qui donneraient des fruits à chaque saison, par la permission de leur Maître.»

0 notes

lifeofresulullah · 8 months

Text

The Life of The Prophet Muhammad(pbuh): The Battle of Uhud and Afterwards

The Battle of Uhud: Part 1

THE BATTLE OF UHUD

(3rd Year of the Migration, 7 Shawwal / AD 625)

The Qurayshi polytheists did not want to forget about the agony of the defeat in Badr, in fact, they could not forget it. They lost most of the notables of the Quraysh there. Their honor was harmed by the blow they received from a handful of Muslims. Their prestige in the eyes of the neighboring tribes were harmed, too.

Besides, the fact that the trade ways leading to Damascus via the coast were controlled by the Messenger of God affected their trade badly and weakened their military and economic strength. After that, the Qurayshi polytheists started to send their caravans to Damascus through Iraq but the Prophet was informed about it after a while; he sent a sariyyah, which caught their trade caravan and seized their goods, there.

Naturally, this situation increased the grudge and enmity of the Qurayshi polytheists against Muslims and aroused their feelings of revenge. They were looking forward to taking revenge at the earliest opportunity. Their few small attacks after the Battle of Badr increased their grudge instead of soothing it because they were defeated as a result of those attacks.

The Offer of the Qurayshi Notables

The big trade caravan that had been sent to Damascus under the command of Abu Sufyan beforehand had barely escaped from the Muslim forces under the command of the Messenger of God; they had reached Makkah with difficulty. The break out of the Battle of Badr immediately after it had delayed the distribution of the goods in the caravan. The goods were stored in “Daru’n-Nadwa.

Meanwhile, some people especially those who lost their close relatives in the Battle of Badr among whom were Jubayr b. Mut’im, Safwan b. Umayya, Ikrima b. Abu Jahl, who were among notables of the Quraysh, made this offer to Abu Sufyan:

“Muhammad destroyed us by killing our great people. It is time we took revenge from him. Let us give the capital of the goods in the caravan to their owners and use the profit to make preparations for the war.”

The offer was accepted unanimously.

The goods were sold and changed to gold. It was totally one hundred thousand gold coins. Fifty thousand gold coins were given to the shareholders as their capital. They started to make preparations for the war with the profit.

Makkan polytheists, who were intimidated by the Battle of Badr, decided to prepare a big army. They did not suffice with the local volunteer soldiers and even with the soldiers of their constant allies, the tribe of Ahabish[4]. They wanted the other tribes in the Arabian Peninsula to support them. They appointed a special delegate and allocated a special fund to persuade those tribes. Their aim was to hire mercenaries from other tribes.

While they were making preparations for the war speedily, the propaganda committee, which consisted of many famous people, poets and orators, and which they appointed, were travelling all over Arabia informing the tribes that they expected to be allies with about the nature and aim of their movement and trying to convince them; they did their best to arouse and provoke people against the Prophet. If we consider that people at that time fought one another and shed blood due to a single word of a poet or a single speech of an orator, it will be understood how effective those poets and orators were in encouraging people to join them.

The Army of the Polytheists is Ready

The army of the polytheists managed to have an army of three thousand people together with the soldiers that joined them from the tribes around and the mercenaries. There were seven hundred armored soldiers, two hundred cavalrymen and three thousand camels.

Some women joined the army in order to give the soldiers moral support, to encourage them to fight and to maintain their excitement. They were going to sing, play the tambourine and give the soldiers moral support!

The commander of the army was Abu Sufyan Sahr b. Harb. The women were under the command of Hind, who was Abu Sufyan’s wife and who had lost her father in the Battle of Badr. This woman, whose heart was full of grudge, made all of the women swear that they were going to take the revenge of their close relatives killed in the Battle of Badr.

There were three standards of the Qurayshi army. One of them was being carried by Sufyan b. Uwayf, one of them by Talha b. Abi Talha and the third one by a person from the tribe of Ahabish.

Thus, the Qurayshis finished their preparation and set off from Makkah; their expedition was going to take twenty days.

News that Reached Madinah

Some news reached the Prophet in Madinah. The man who was assigned to give the Prophet the news handed the letter to the Prophet with excitement. It was written in the letter that the Qurayshi polytheists finished their preparations and that set out for Madinah.

The signature under the letter belonged to Hazrat Abbas, the uncle of the Prophet. He continued to live in Madinah upon the order of the Prophet in order to help the believers there and to inform the Prophet about what was happening in Makkah. When he told the Prophet that he wanted to migrate to Madinah, the Messenger of God said, “You make jihad better there. It is better for us if you stay in Makkah.”

The Prophet kept the content of the letter a secret at first. Only a few people were aware of it. However, as the saying goes, “Ill news travels fast”, it was soon heard that the Qurayshis were coming toward Madinah.

The Messenger of God sent some Companions toward Makkah so that they would observe and find out the state of the Qurayshi army. The mujahids saw the Qurayshi army on the way; after finding out about their state, the returned to Makkah to tell him about the state of the Qurayshi army.

The news that the mujahids brought was in compliance with what Abbas had written in his letter.

The Qurayshi Army is in Uhud

The Qurayshi army that left Makkah and moved very fast settled near the Aynayn Hill near Mount Uhud on a Wednesday at the beginning of the month of Shawwal.

The Dream of the Prophet

Meanwhile, the Messenger of God narrated a dream that he had seen to his Companions: “I saw myself in strong armor. I saw a hole open in the blade of my sword, Dhulfiqar. I saw a slaughtered cow and then a ram.”

The Companions asked, “How do you interpret this dream O Messenger of God?”

The Messenger of God answered:

“Wearing strong arm denotes Madinah, staying in Madinah. The hole in the blade of my sword indicates that I will not be harmed. The slaughtered cow indicates that some of my Companions will be martyred. The ram brought after it indicates a military unit; God will kill them inshaallah!”

According to another narration, the Prophet narrated his dream and interpreted it as follows: “I hit the ground with my sword; its blade got broken. It denotes that some believers will be martyred on the day of Uhud. I hit the ground with my sword again; it returned to its previous state. It indicates that a conquest will come from God and that the believers will collect themselves.”

This dream, which the Prophet saw on a Friday night, will affect the consultation he will make with his Companions.

Consultation with the Companions

The Messenger of God called the notables of Ansar and Muhajirs and consulted them regarding the issue.

The view of the Prophet was to defend Madinah from the inside due to the inspiration given by the dream. However, he also wanted to consult the Muslims and find out about their views.

Most of the notables of the Companions agreed with the view of the Prophet. Abdullah b. Ubayy, the leader of the munafiqs, who had never been invited to any meetings before, was invited to that meeting. He also had the view of staying in Madinah.

However, the heroic young Companions who had not joined the Battle of Badr, had heard about the high ranks the martyrs of Badr reached; therefore, they felt very sorry that they had not joined that battle. Thus, they wanted to confront the enemy outside Madinah and they expressed their wish insistently by saying,

“O Messenger of God! They were not allowed to walk against Madinah even in the period of Jahiliyya. How can we allow them to walk against us during the period of Islam? O Messenger of God! We asked this day from God. Take us out of Madinah. We want to fight the enemy hand to hand!”

Some of them said,

“O Messenger of God! If we do not confront them outside, the enemy will attribute it to our cowardice and weakness and they will get spoiled!”

The notables of the Companions like Hazrat Hamza, Sa’d b. Ubada, Nu’man b. Malik, who were brave and valiant, agreed with the wishes of those young Companions. Hazrat Hamza, the hero said, “O Messenger of God! I swear by God, who sent down the book to you, I will not eat until I fight the Qurayshi polytheists outside Madinah with this sword!”, expressing his wish and view to go out and to attack the enemy.

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

3 notes · View notes