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The holy book of Islam, the Qur'an


The Qur’an[1] (Arabic: القرآن‎ al-qur’ān, literally "the recitation"; also sometimes transliterated as Quran, Qur’ān, Koran, Alcoran or Al-Qur’ān) is the central religious text of Islam. Muslims believe the Qur’an to be the book of divine guidance and direction for mankind, and consider the original Arabic text to be the final revelation of God.[2][3][4][5]
Islam holds that the Qur’an was revealed to Muhammad by the angel Jibrīl (Gabriel) from AD 610 to his death in AD 632.[2][6][7] The Qur’an was written down by Muhammad's companions while he was alive, although the prime method of transmission was oral. In AD 633, the written text was compiled, and in AD 653 it was standardized, distributed in the Islamic empire and produced in large numbers.[8] The present form of the Qur’an is regarded as God's revelation to Muhammad by academic scholars, and the search for significant variants in Western academia has been unsuccessful.[9][10]
Muslims regard the Qur’an as the culmination of a series of divine messages that started with those revealed to Adam, regarded in Islam as the first prophet, and continued with the Suhuf Ibrahim (Scrolls of Abraham),[11] the Tawrat (Torah),[12][13] the Zabur (Psalms),[14][15] and the Injeel (Gospel).[16][17][18] The aforementioned books are not explicitly included in the Qur’an, but are recognized therein.[19][20] The Qur’an also refers[21] to many events from Jewish and Christian scriptures, some of which are retold in comparatively distinctive ways from the Bible and the Torah, while obliquely referring to other events described explicitly in those texts.
The Qur'an itself expresses that it is the book of guidance. Therefore it rarely offers detailed accounts of historical events; the text instead typically placing emphasis on the moral significance of an event rather than its narrative sequence.[22] It does not describe natural facts in a scientific manner but teaches that natural and supernatural events are signs of God.[23] Muslims believe the Qur'an itself to be the main miracle of Muhammad and that its alleged "inimitability" proves his status as a prophet.[24

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البحث عن مواضيع لنفس العضو

Muhammad (Arabic: محمد)
Muhammad (Peace and Blessings be Upon Him) is the final and last messenger of Allah سبحانه و تعالى to be sent to people for Guidance. Unlike other Prophets, who were sent only to a particular nation for a specific period of time, Muhammad (Peace and Blessings be Upon Him) was sent to guide the whole of mankind until the end of time to come.
Muhammad (Peace and Blessings be Upon Him) was a person of high rank. This was not only due to his prophethood, but it was due to his beautiful character which invited people towards Allah سبحانه و تعالى. He taught people towards good and forbade them from committing evil through the guidance of Allah سبحانه و تعالى sacred religion.
He was presented with riches, women and kingship, in exchange for rejecting Islam, he declined all the wealth of the world to continue with his mission of inviting mankind to worship their one Lord, who has no partner and is the sole provider.
This great Prophet of Islam has been mentioned in scriptures of other faiths, including the bible, to which many have mistranslated. "

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البحث عن مواضيع لنفس العضو

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البحث عن مواضيع لنفس العضو

Our Prophet sallallahu `alayhi wa sallam came to all people with a heavenly message. He was not driven by worldy ambition, he had no treasure from which to spend, no splendid gardens from which to eat and no castle in which to live. Despite all this, his loving followers pledged allegiance to him and remained steadfast, enduring a hard life full of difficulties. They were few and weak, always in fear of being uprooted by those surrounding them and yet they loved the Prophet sallallahu `alayhi wa sallam wholly and completely.
They were besieged in a mountain pass, and during that time, they had little or no food. Their reputations were attacked, their own relatives waged war against them and yet their love for him was perfect.
Some of them were dragged over the hot sands of the desert, some were imprisoned, and others were subjected to inventive and innovative ways of punishment - all of which the disbelievers inflicted upon them. Having to endure all of that, they still loved him unreservedly with heart and soul.
They were deprived of home, country, family and wealth. They were driven out from the playing fields of their childhood and from the homes in which they were raised. Despite all this suffering, they loved him unequivocally.
The believers faced trials because of his message. The very ground under them was shaken violently, and yet their love for him continued to grow.
The best among their youth constantly had swords hanging menacingly over their heads.
Their men moved forward lightly across the battlefield, advancing to death as if they were upon an excursion or holiday, for the simple reason that they loved him unconditionally.
One of them was charged with the duty of carrying the Prophet's message to a king in a foreign land, and that person knew that it was a mission from which he would not return. Yet he went and fulfilled his duty. One of them was sent of a mission knowing that it would be the cause of his death, and he went happily, for he loved the Prophet sallallahu `alayhi wa sallam with unmitigated love.
But why did they love him and why were they so happy with his message and content with his example? Why did they forget the pain, the suffering and the hardship that resulted from following him?
To put it simply, he epitomised benevolence and righteousness. They perceived in him all the signs of truth and purity. He was a symbol for those who sought out higher things. With his tenderness, he cooled the rancour from the hearts of the people, with words of truth he soothed their chests and with his message, he filled their souls with peace.
He poured happiness into their hearts until the pain that they endured from being at his side was made to seem insignificant. And he instilled into their souls a belief that made them forget every injury and every adversity they had to endure.
He polished their insides with his guidance and he illuminated their eyes with hsi brilliance. He removed from them the burdens of ignorance, the depravities of idolatry and the evil consequences of polytheism. He extinguished the fires of malice and animosity from their souls and he poured the water of faith into their hearts. Thus, their minds and bodies became tranquil and their hearts found peace.
They tasted the beauty of life with him and they knew delight in his company. They found happiness at his side, safety and salvation in following him and inner-richness and emulating him:
"And we have sent you [O Muhammad] not but as a mercy for all that exists." (Qur'an Al-Anbiyaa' 21:107)
"And verily you [O Muhammad] are indeed guiding [mankind] to the straight path." (Qur'an Ash-Shoora 42:52)
"And He brings them out of darkness [by Allah's will] unto light..." (Qur'an Al-Maa'idah 5:16)
"He it is Who sent among the unlettered ones a Messenger [Muhammad] from among themselves, reciting to them His Verses, purifying them [from the filth of disbelief and polytheism] and teaching them the Book and Al-Hikmah [As-Sunnah: legal ways, orders, acts of worship, etc. of Prophet Muhammad]. And verily, they had been before in manifest error." (Qur'an Al-Jumu`ah 62:2)
"He releases them from their heavy burdens and from the fetters [bindings] that were upon them." (Qur'an Al-`Araaf 7:157)
"Answer Allah [by obeying Him] and [His] Messenger when he calls you to that which gives you life." (Qur'an Al-Anfaal 8:24)
"And you were on the brink of a pit of Fire and He saved you from it." (Qur'an Ale-`Imran 3:103)
They were truly happy with their leader and they so rightly deserved to be.
O Allah, send prayers and peace upon Muhammad, the liberator of minds from the shackles of deviation and the rescuer of souls from the curses of falsehood, and be pleased with his noble Companions as a recompense for their striving and for their efforts.

Extracted from Sheikh `Aaidh ibn Abdullah al-Qarni's "Don't Be Sad", published by International Islamic Publishing House.

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البحث عن مواضيع لنفس العضو

compiled by Alia Amer


Originally a slave from Ethiopia, Bilal became one of the greatest people in the history of Islam.
Bilal was a black slave belonging to Umayyah ibn Khalaf. He was tall, thin, and slightly hump-backed. Thick grayish hair crowned his head. He moved about silently - speaking only in reply. He was born to two slave parents, making him a slave. He used to travel to ash-Sham for Umayyah's trading caravan, braving the bitter cold of winter and the extreme heat of summer. His only recompense was a handful of dates each day that he ate to strengthen his body. At his master's house he would serve the guests while going hungry. He was overworked and mistreated as were Umayyah's other slaves.
Bilal would often hear about Muhammad, sallallahu alayhi wa sallam, and Islam, through the alarming discussions between his master and guests. Soon he felt drawn to this religion. He would listen to Abu Bakr calling to Islam, and slowly his heart was filled with eeman. He went with Abu Bakr to the Prophet, sallallahu alayhi wa sallam, and declared his submission to Islam.
This was a daring move from a slave who belonged to a staunch enemy of Muhammad sallallahu alayhi wa sallam. He was the seventh person to accept Islam. Abu Bakr and others of the same tribal status, were spared from harm by the Quraysh. However, the wrath of the disbelievers fell upon the Muslims who had no tribe to defend them. Umayyah ibn Khalaf used to force Bilal to go outside during the hottest part of the day wearing a suit of armor where he would then throw him face down in the sand and leave him to bake in the sun. He would not return except to turn him on his back.
He would have a gigantic rock placed on his chest and then say: "You will stay here until you die or deny Muhammad and worship Al-Laat and al-Uzzah." Bilal used endure this only by saying: "One, One."
Abu Bakr passed by one day while they were torturing him. He said to Umayyah: "Have you no fear of Allah that you treat this poor man like this?"
Umayyah replied: "You are the one who corrupted him, so you save him from his plight!"
Abu Bakr replied: "Then sell him to me, you can state your price."
Umayyah who was not to let a good deal pass by, sold Bilal at a good price. Just to belittle Bilal, he added: "I would have sold him to you even if you had offered me but an ounce of gold."
Abu Bakr answered: "I would have bought him even if you had asked a hundred ounces." Abu Bakr and Bilal went to the Prophet, sallallahu alayhi wa sallam, with the good news. There he announced: "I am setting Bilal free, O Messenger of Allah." This greatly pleased the Prophet, sallallahu alayhi wa sallam, not to mention Bilal himself.
When the Muslims were settled in Madinah, Islam became firmly established - salah, zakat and fasting were instituted. In the beginning, Muslims gathered for salah at the appointed times without being summoned. Later the Prophet, sallallahu alayhi wa sallam, thought about using a trumpet like that the Jews used to summon to salah. He disliked that idea and ordered a clapper to be made to be beaten at salah times.
Then Abdullah ibn Zayd came to him and said: "O Messenger of Allah, I had a dream last night: A man wearing two green garments came to me holding a bell, so I offered to buy it. When he asked me what I wanted it for, I told him that it was to summon people to salah, whereupon he offered to show me a better way. It was to say four times: 'Allahu Akbar', then to say twice: Ash-hadu allaa ilaaha ilia Allah, then twice: ash-hadu anna Muhammadar rasoolullah, then twice: hayya 'alas-salah, then twice: hayya 'alal-falah, then "Allahu Akbar, Allahu Akbar laa ilaaha ilia Allah." "It is a true vision insha Allah," said the Prophet, sallallahu alayhi wa sallam, adding, "Go and teach it to Bilal for he has a more beautiful and far reaching voice."
For the first time Madinah resonated with the adhan as Bilal was saying it. It was only fitting that, the one who uttered the word of tawheed under the harshest of torture should utter it during the adhan. When Umar heard the adhan he rushed to the Prophet and said; "By the One Who has sent you with the Truth I had the same dream about it!" "Revelation has already preceded you," replied the Prophet, sallallahu alayhi wa sallam.
Badr was a day etched in Bilal's memory. Quraysh was inflicted a heavy defeat and many were taken prisoners. Among them was Umayyah. When Bilal saw him, the memories of what he, and other Muslims, had endured in Makkah came rushing back to him. He exclaimed: "The arch-enemy of Allah - Umayyah ibn Khalaf! May I not live if he lives!" Now Umayyah was Abdur-Rahman ibn Auf's prisoner, and this fact dissuaded Bilal from attacking Umayyah himself. But, because Bilal kept crying these words, one of the sahabah killed Umayyah with his sword.
The Prophet, sallallahu alayhi wa sallam, entered the conquest of Makkah, not as a proud conqueror, but as a humble servant of Allah. He bowed his head so low that it almost touched his mount. After he ordered that all idols be destroyed, he stood at the door of the Ka'bah and said: "There is no god but Allah alone. He has no associate... O Quraysh, Allah has taken from you the haughtiness of jahillyiah and its veneration of ancestors. Man springs from Adam and Adam sprang from dust," then he recited verses from the Qur'an until he said "Verily, the most noble of you in Allah's sight is the most pious." [49:13].
He ordered Bilal to make the adhan on the rooftop of the Ka'bah. Hearing his voice, a disbeliever exclaimed: "Look at this black man!" His friend replied: "When Allah hates someone he turns him to the worst."
History however attests that Bilal occupied a distinguished position among the Prophet's companions. Umar would often say: "Abu Bakr is our master and he freed our master," meaning Bilal. But Bilal would say: "I am only a man who used to be a slave."
Bilal was the muadhin (the caller to salah) during the time of the Prophet, sallallahu alayhi wa sallam. After he would make the adhan, he would stand at the Prophet's door and say: "Hayya alas-salah, hayya 'alal-falaah, the salah O Messenger of Allah."
The sweet days with the Prophet, sallallahu alayhi wa sallam, soon came to an end. Everyone in Madinah wept over the death of the dearest man ever on Earth. Bilal was asked to make adhan before the burial of the Prophet. He started the call: "Allahu Akbar...", but when he came to the name of the Prophet, sallallahu alayhi wa sallam, he was sobbing so heavily, he could not continue. He said: "By Allah I will not say the adhan anymore."
Bilal asked the Khalifah, Abu Bakr, to allow him to go to ash-Sham for Jihad, he spent the rest of his life there. He made adhan only twice since then. The first was when Umar came to ash-Sham. The second was when he visited the tomb of the Prophet, sallallahu alayhi wa sallam, in Madinah. Upon hearing his voice, people started to cry for it reminded them of the days of the Prophet, sallallahu alayhi wa sallam.
On his death bed, Bilal's last words were: "Tomorrow you will meet your loved ones, Muhammad and his companions." He died in Alippo at the age of sixty four. His memory is still alive with us today whenever we hear adhan.


Taken from Al-Jumuah Magazine

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البحث عن مواضيع لنفس العضو

Title

Question

Date

Name of Mufti

Topic

Dear questioner, thank you very much for having confidence in us, and we invoke Allah Almighty to enlighten our hearts all to accept the truth and to grant us success both in this world and on the Day of Judgement, Amen.

First of all, we’d like to shed light on the origin of this festival, known as "Valentine Day" or "Festival of Love":

The above quotation is excerpted, with slight modifications, from www.Islam-qa.com

As regards the Islamic stance on this festival, Dr. Su`ad Ibrahim Salih, professor of Islamic Jurisprudence (Fiqh) at Al-Azhar University, states the following:

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البحث عن مواضيع لنفس العضو

Praise be to Allaah.
Undoubtedly the noble Sahaabi ‘Ali ibn Abi Taalib was one of the wisest and most determined of people. He is well known for his courage and bravery. He was the first youth to enter Islam, then he stayed close to the Prophet (peace and blessings of Allaah be upon him) before the Hijrah. When the Prophet (peace and blessings of Allaah be upon him) left Makkah, accompanied by Abu Bakr, he stayed behind and slept in the Prophet’s bed (thus fooling the mushrikeen who wanted to kill the Prophet (peace and blessings of Allaah be upon him)). Among his virtues are those mentioned in the hadeeth narrated by Sahl ibn Sa’d (may Allaah be pleased with him), who said that he heard the Prophet (peace and blessings of Allaah be upon him) say, on the day of Khaybar, “I will give the flag to a man at whose hands Allaah will grant victory.” They got up, wishing to see to whom the flag would be given, each of them hoping that he would be given the flag. Then he said, “Where is ‘Ali?” He was told that he was suffering from eye-trouble. He ordered that ‘Ali should be called to him, then he spat in his eyes and he was healed immediately, as if he has never had any problem in his eyes.
Narrated by al-Bukhaari, 2942; Muslim, 2406.
Just as ‘Ali had many virtues and good characteristics, other Sahaabah also had other virtues and good characteristics. Among the virtues of Abu Bakr (may Allaah be pleased with him) is that which was narrated from Abu Sa’eed al-Khudri, who said: The Prophet (peace and blessings of Allaah be upon him) delivered a khutbah and said: “Allaah has given a slave the choice between this world and what is with Him, and he chose what is with Him.” Abu Bakr al-Siddeeq (may Allaah be pleased with him) began to weep, and I said to myself, “What is making this old man cry if Allaah has given a slave the choice between this world and what is with Him, and he chose what is with Him?” The Messenger of Allaah (peace and blessings of Allaah be upon him) was that slave, and Abu Bakr was the most knowledgeable of us. He said, “O Abu Bakr, do not weep. Abu Bakr has favoured me greatly with his companionship and his wealth. If I were to have taken a close friend among my ummah, I would have chosen Abu Bakr, but the brotherhood of Islam is sufficient. Do not leave any door to the mosque without closing it off, apart from the door of Abu Bakr.”
Narrated by al-Bukhaari, 466; Muslim, 2382
Another of his virtues is that he accompanied the Prophet (peace and blessings of Allaah be upon him) during the Hijrah (migration to Madeenah), as Allaah says (interpretation of the meaning):
“If you help him (Muhammad) not (it does not matter), for Allaah did indeed help him when the disbelievers drove him out, the second of the two; when they (Muhammad and Abu Bakr) were in the cave, he said to his companion (Abu Bakr): ‘Be not sad (or afraid), surely, Allaah is with us.’ Then Allaah sent down His Sakeenah (calmness, tranquillity, peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allaah that became the uppermost; and Allaah is All-Mighty, All-Wise”
[al-Tawbah 9:40]
And ‘Amr ibn al-‘Aas (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) appointed him as the commander of the army of Dhaat al-Salaasil. He said: So I came to him and said, “Which of the people is dearest to you?” He said, “ ‘Aa’ishah.” I said, “Who among men?” He said, “Her father.” I said, “Then who?” He said, “Then ‘Umar ibn al-Khattaab,” and he mentioned some other men.
Narrated by al-Bukhaari, 3662; Muslim, 2384.
Another of his virtues is the fact that the Prophet (peace and blessings of Allaah be upon him) appointed him to lead the prayers in his stead at the end of his life, when he fell sick with his final illness, and he rebuked those who objected to this and said, “Tell Abu Bakr to lead the people in prayer.”
Narrated by al-Bukhaari, 683; Muslim 418.
And it was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) climbed Uhud with Abu Bakr, ‘Umar and ‘Uthmaan, and it trembled beneath them. He said, ‘Stand firm, O Uhud, for there is no one on you but a Prophet, a Siddeeq and two martyrs.”
Narrated by al-Bukhaari, 3675.
With regard to ‘Umar ibn al-Khattaab (may Allaah be pleased with him), he also had many virtues and good characteristics which were proven in many reports. For example it was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whilst I was sleeping, I saw the people were shown to me, and they were wearing shirts. Some shirts came down to the chest, and some were shorter than that. ‘Umar ibn al-Khattaab was shown to me and he was wearing a shirt that dragged along the ground.” They said, “How did you interpret that, O Messenger of Allaah?” He said, “Religious commitment.”
Narrated by al-Bukhaari, 23; Muslim, 2390.
It was narrated that ‘Abd-Allaah ibn ‘Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping, a cup of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave the rest to ‘Umar ibn al-Khattaab.” They said, “How did you interpret that, O Messenger of Allaah?” He said, “(It is) knowledge.”
Narrated by al-Bukhaari, 82; Muslim, 2391.
And it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were muhaddathoon (men who were inspired) and if there are any such men among my ummah, then ‘Umar ibn al-Khattaab is one of them.”
Narrated by Muslim, 2398
And there is other evidence which points to the virtues of the Sahaabah (may Allaah be pleased with them). But the fact that some of them were superior to others is something that makes sense and is proven in sharee’ah. It is not the matter of whims and desires, rather it should be referred to sharee’ah, as Allaah says (interpretation of the meaning):
“And your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified is Allaah, and exalted above all that they associate (as partners with Him)”
[al-Qasas 28:68]
So we should refer to the shar’i evidence in order to find out the status of the Sahaabah (may Allaah be pleased with them). It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “We used to compare the people as to who was better at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him). We used to regard Abu Bakr as the best, then ‘Umar ibn al-Khattaab, then ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with them).” Narrated by al-Bukhaari, 3655. According to another report he said: “At the time of the Prophet (peace and blessings of Allaah be upon him) we did not regard anyone as equal with Abu Bakr, then ‘Umar, then ‘Uthmaan, then we left the companions of the Prophet (peace and blessings of Allaah be upon him) and we did not differentiate between them.” Al-Bukhaari, 2679.
This is testimony of all the Sahaabah, narrated by ‘Abd-Allaah ibn ‘Umar, that Abu Bakr was superior to all the Sahaabah, followed by ‘Umar, then ‘Uthmaan.
Now let us turn to ‘Ali ibn Abi Taalib (may Allaah be pleased with him) himself, and he see what he said. It was narrated that Muhammad ibn al-Hanafiyyah (who was the son of ‘Ali ibn Abi Taalib) said: “I said to my father, ‘Which of the people was the best after the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ He said, ‘Abu Bakr.’ I said, ‘Then who?’ He said, ‘Then ‘Umar.’ I was afraid that he would say ‘Uthmaan. I said, ‘Then is it you?’ He said, ‘I am only one of the Muslims.’”
Narrated by al-Bukhaari, 3671.
It was narrated that ‘Ali (may Allaah be pleased with him) said: “No one is brought to me who regards me as superior to Abu Bakr and ‘Umar but I will punish him with a beating like a fabricator.” Shaykh al-Islam Ibn Taymiyah said: It was narrated that he used to speak from the minbar of Kufa and say that the best of this ummah after our Prophet was Abu Bakr, then ‘Umar. This was narrated from him via more than eighty isnaads, and it was narrated by al-Bukhaari and others. Hence the earlier Shi’ah all used to agree that Abu Bakr and ‘Umar were superior, as has been mentioned by more than one. Manhaaj al-Sunnah, 1/308
It was narrated from Abu Juhayfah that ‘Ali (may Allaah be pleased with him) ascended the minbar and praised and glorified Allaah and sent blessings upon the Prophet (peace and blessings of Allaah be upon him), then he said: “The best of this ummah after its Prophet is Abu Bakr. The second is ‘Umar (may Allaah be pleased with him), and after that, whoever Allaah wants to be good will be good.”
Narrated by Imam Ahmad in his Musnad, 839. And Shaykh Shu’ayb al-Arna’oot said: its isnaad is qawiy.
These ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) and these reports from the Sahaabah (may Allaah be pleased with them) all testify to the belief of Ahl al-Sunnah wa’l-Jamaa’ah, amongst whom there is no dispute concerning it, that the best of this ummah after its Prophet is Abu Bakr al-Siddeeq (may Allaah be pleased with him), then ‘Umar. May Allaah be pleased with all of the Sahaabah.
With regard to the idea that Abu Bakr and ‘Umar always used to ask ‘Ali questions and that they did not have knowledge, this is not proven in any report whatsoever. Rather it is proven that the Prophet (peace and blessings of Allaah be upon him) ordered that Abu Bakr (may Allaah be pleased with him) should lead the people in prayer when he was sick with his final illness. The Prophet (peace and blessings of Allaah be upon him) would not have delegated this task except to one who had knowledge of the rulings on the prayer. And it was proven that the Prophet (peace and blessings of Allaah be upon him) appointed Abu Bakr (may Allaah be pleased with him) to lead the Hajj before the Farewell Pilgrimage, and the Prophet (peace and blessings of Allaah be upon him) would not have appointed a man to such a position unless he was the most knowledgeable of them concerning it (the Hajj). Indeed it is narrated that ‘Ali learned some ahaadeeth from Abu Bakr (may Allaah be pleased with them both) concerning some issues. It was narrated that Asma’ bint al-Hakam al-Fazaari said: “I heard ‘Ali say: I was a man who, if I heard a hadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him), Allaah would benefit me thereby as much as He willed to benefit me. If a man from among his companions told me a hadeeth I would ask him to swear to it; if he swore to it then I would believe him.” He told me that Abu Bakr said, and Abu Bakr spoke the truth, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘There is no man who commits a sin then he gets up and purifies himself and prays, and seeks the forgiveness of Allaah, but Allaah will forgive him.’ Then he recited this verse (interpretation of the meaning):
“And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]
Narrated by al-Tirmidhi, 406; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Al-Tirmidhi (3682) narrated from ‘Ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has placed truth on the tongue of ‘Umar and in his heart.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2908.
And we have quoted above the words of the Prophet (peace and blessings of Allaah be upon him) concerning ‘Umar: “Among the nations who came before you there were muhaddathoon (men who were inspired) and if there are any such men among my ummah, then ‘Umar ibn al-Khattaab is one of them.”
The point is that the belief of Ahl al-Sunnah wa’l-Jamaa’ah, on which they are unanimously agreed, is that the best of this ummah after its Prophet is Abu Bakr, then ‘Umar – may Allaah be pleased with them both.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “No one among the respectable Muslim scholars has said that ‘Ali was more knowledgeable or had more understanding of Islam than Abu Bakr and ‘Umar, or even than Abu Bakr alone. Those who claim that there is consensus on that are among the most ignorant of people and the greatest liars. Rather, more than one of the scholars have stated that there is scholarly consensus that Abu Bakr al-Siddeeq was more knowledgeable than ‘Ali, such as Imam Mansoor ibn ‘Abd al-Jabbaar al-Sam’aani al-Marwadhi, one of the leading scholars of the Sunnah among the companions of al-Shaafa’i, who mentioned in his book Taqweem al-Adillah ‘ala’l-Imam that there was consensus among the scholars of the Sunnah that Abu Bakr was more knowledgeable than ‘Ali. I do not know of anyone among the famous imams who disputes this point. How could it be otherwise when Abu Bakr al-Siddeeq used to issue rulings and commands and prohibitions, and pass judgements, and deliver khutbahs in the presence of the Prophet (peace and blessings of Allaah be upon him), as he used to do when he and Abu Bakr would go out to call the people to Islam, and when they migrated together, and on the day of Hunayn, and on other occasions, when the Prophet (peace and blessings of Allaah be upon him) remained silent and approved of what Abu Bakr said; no one else enjoyed such status. When the Prophet (peace and blessings of Allaah be upon him) consulted with the wise and knowledgeable men among his companions, he would consult Abu Bakr and ‘Umar first, because they were the first to speak about matters of Islam in the presence of the Messenger (peace and blessings of Allaah be upon him) before the rest of his companions; for example when he consulted them about the prisoners of Badr, the first ones who spoke about that were Abu Bakr and ‘Umar, and this also happened on other occasions… In Saheeh Muslim it is narrated that the companions of the Prophet (peace and blessings of Allaah be upon him) were with him on a journey and he said: “If the people obey Abu Bakr and ‘Umar, they will be guided aright.” And it was narrated from Ibn ‘Abbaas that he used to give his fatwas based on the Book of Allaah, and if he could not find anything then he would look at the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), then if he could not find anything he would refer to the fatwas of Abu Bakr and ‘Umar, then if he did not find anything he would refer to the fatwas of ‘Uthmaan and ‘Ali – and Ibn ‘Abbaas was the habr al-ummah (scholar of the ummah) and the most knowledgeable of the Sahaabah of his time, and he would consult the words of Abu Bakr and ‘Umar and give them precedence over the words of anyone else among the Sahaabah. And it was proven that the Prophet (peace and blessings of Allaah be upon him) prayed for Ibn ‘Abbaas and said, “O Allaah, cause him to understand the religion of Islam and teach him the correct interpretation (of the Qur’aan).”
Majmoo’ al-Fataawa, 4/398

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Who Is Allah?
Answering this question is indeed one of the chief aims of this site. We quote extensively from a very insightful piece by Abu Iman Abdur-Rahman Robert Squires who writes in an article entitled “Who Is Allah?”:
Some of the biggest misconceptions that many non-Muslims have about Islam have to do with the word "Allah". For various reasons, many people have come to believe that Muslims worship a different God than Christians and Jews. This is totally false, since "Allah" is simply the Arabic word for "God" - and there is only One God. Let there be no doubt - Muslims worship the God of Noah, Abraham, Moses, David and Jesus - peace be upon them all. However, it is certainly true that Jews, Christians and Muslims all have different concepts of Almighty God. For example, Muslims - like Jews - reject the Christian beliefs of the Trinity and the Divine Incarnation. This, however, doesn't mean that each of these three religions worships a different God - because, as we have already said, there is only One True God. Judaism, Christianity and Islam all claim to be "Abrahamic Faiths", and all of them are also classified as "monotheistic". However, Islam teaches that other religions have, in one way or another, distorted and nullified a pure and proper belief in Almighty God by neglecting His true teachings and mixing them with man-made ideas.
First of all, it is important to note that "Allah" is the same word that Arabic-speaking Christians and Jews use for God. If you pick up an Arabic Bible, you will see the word "Allah" being used where "God" is used in English. (Click here to see some examples of the word "Allah" in the Arabic Bible.) This is because "Allah" is the only word in the Arabic language equivalent to the English word "God" with a capital "G". Additionally, the word "Allah" cannot be made plural or given gender (i.e. masculine or feminine), which goes hand-in-hand with the Islamic concept of God. Because of this, and also because the Qur'an, which is the holy scripture of Muslims, was revealed in the Arabic language, some Muslims use the word "Allah" for "God", even when they are speaking other languages. This is not unique to the word "Allah", since many Muslims tend to use Arabic words when discussing Islamic issues, regardless of the language which they speak. This is because the universal teachings of Islam - even though they have been translated in every major language - have been preserved in the Arabic language.
It is interesting to note that the Aramaic word "El", which is the word for God in the language that Jesus spoke, is certainly more similar in sound to the word "Allah" than the English word "God". This also holds true for the various Hebrew words for God, which are "El" and "Elah", and the plural form "Elohim". The reason for these similarities is that Aramaic, Hebrew and Arabic are all Semitic languages with common origins. It should also be noted that in translating the Bible into English, the Hebrew word "El" is translated variously as "God", "God" and "angel"! This imprecise language allows different translators, based on their preconceived notions, to translate the word to fit their own views. The Arabic word "Allah" presents no such difficulty or ambiguity, since it is only used for Almighty God alone. Additionally, in English, the only difference between "God", meaning a false God, and "God", meaning the One True God, is the capital "G". In the Arabic alphabet, since it does not have capital letters, the word for God (i.e. Allah) is formed by adding the equivalent to the English word "the" (Al-) to the Arabic word for "God/God" (ilah). So the Arabic word "Allah" literally it means "The God" - the "Al-" in Arabic basically serving the same function as the capital "G" in English. Due to the above mentioned facts, a more accurate translation of the word "Allah" into English might be "The One -and-Only God" or "The One True God".
More importantly, it should also be noted that the Arabic word "Allah" contains a deep religious message due to its root meaning and origin. This is because it stems from the Arabic verb ta'Allaha (or alaha), which means "to be worshipped". Thus in Arabic, the word "Allah" means "The One who deserves all worship". This, in a nutshell, is the Pure Monotheistic message of Islam. You see, according to Islam, "monotheism" is much more than simply believing in the existence of "only One God" - as seemingly opposed to two, three or more. If one understands the root meaning of the word "Allah", this point should become clear. One should understand that Islam's criticism of the other religions that claim to be "monotheistic" is not because they are "polytheistic" in the classic sense, but because they direct various forms of worship to other than Almighty God. We will discuss the meaning of worship in Islam below, however, before moving on it should be noted that many non-Muslims are unaware of the distinction between simply believing in the existence of only One God and reserving all worship for Him alone. Many Christians are painfully unaware of this point, and thus you often find them asking how Muslims can accuse the followers of Jesus, peace be upon him, of being "polytheists" when they were all "monotheistic Jews". First of all, it should be clarified that the word "polytheist" doesn't really sound right in this context, since to many it implies simply believing in the existence of more than one God. So in an Islamic context, "associators", "man-worshippers" or "creature worshippers" might be more accurate and appropriate terms - especially since Christians believe Jesus to be both "100% God and 100% man", while still paying lip-service to God's "Oneness". However, as we previously touched upon, what is really at the root of this problem is the fact that Christians - as well as the members of other religions - don't really know what "monotheism" means - especially in the Islamic sense. All of the books, articles and papers that I've read which were written by Christians invariably limit "monotheism" to believing in the existence of "One Sovereign and Creator God". Islam, however, teaches much more than this.
Suffice it to say that just because someone claims to be a "monotheistic" Jew, Christian or Muslim, that doesn't keep them from falling into corrupt beliefs and idolatrous practices. Many people, including some Muslims, claim belief in "One God" even though they've fallen into acts of idolatry. Certainly, many Protestants accuse Roman Catholics of idolatrous practices in regards to the saints and the Virgin Mary. Likewise, the Greek Orthodox Church is considered "idolatrous" by many other Christians because in much of their worship they use icons. However, if you ask a Roman Catholic or a Greek Orthodox person if God is "One", they will invariably answer: "Yes!”…
…This brings us to a more important point: It should be clearly understood that what Islam is primarily concerned with is correcting mankind's concept of Almighty God. What we are ultimately going to be held accountable at the end of our life is not whether we prefer the word "Allah" over the word "God", but what our concept of God is. Language is only a side issue. A person can have an incorrect concept of God while using the word "Allah", and likewise a person can have a correct concept of God while using the word "God". This is because both of these words are equally capable of being misused and being improperly defined. As we've already mentioned, using the word "Allah" no more insinuates belief in the Unity of God than the use of the word "God" insinuates belief in the Trinity - or any other theological opinion. Naturally, when God sends a revelation to mankind through a prophet, He is going to send it in a language that the people who receive it can understand and relate to. Almighty God makes this clear in the Qur'an, when He states:
Never did We send a Messenger except (to teach) in the language of his (own) people in order to make (things) clear to them." (Qur'an, Chapter 14 - "Abraham", Verse 4)
As Muslims, we think that it is unfortunate that we have to go into details on such seemingly minor issues, but so many falsehoods have been heaped upon our religion, that we feel that it is our duty to try to break down the barriers of falsehood. This isn't always easy, since there is a lot of anti-Islamic literature in existence which tries to make Islam look like something strange and foreign to Westerners. There are some people out there, who are obviously not on the side of truth, that want to get people to believe that "Allah" is just some Arabian "God", and that Islam is completely "other" - meaning that it has no common roots with the other Abrahamic religions (i.e. Christianity and Judaism). To say that Muslims worship a different "God" because they say "Allah" is just as illogical as saying that French people worship another God because they use the word "Dieu", that Spanish-speaking people worship a different God because they say "Dios" or that the Hebrews worshipped a different God because they sometimes call Him "Yahweh". Certainly, reasoning like this is quite ridiculous! It should also be mentioned, that claiming that any one language uses the only correct word for God is tantamount to denying the universality of God's message to mankind, which was to all nations, tribes and people through various prophets who spoke different languages.”

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Allah the Almighty says:
"And indeed We bestowed upon Luqman Al­Hikmah (wisdom and religious understanding, etc.) saying: 'Give thanks to Allah,' and whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All ­Rich (Free of all wants), Worthy of all praise.
And (remember) when Luqman said to his son when he was advising him: 'O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.'
And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.
But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.
'O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well ­Aware (of its place)
'O my son! Aqim­is­Salat (perform As­Salat), enjoin (people) for Al­Ma'ruf (Islamic Monotheism and all that is good), and forbid (people) from Al­Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important commandments ordered by Allah with no exemption.

'And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster.
'And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass.'" (Luqman 31: 12-19)


He is Luqman ibn `Anqa ibn Sadun. Or as stated by as-Suhaili from ibn Jarir and al-Qutaibi that he is Luqman ibn Tharan who was from among the people of Aylah (Jerusalem).
He was a pious man who exerted himself in worship and who was blessed with wisdom. Also, it is said that he was a judge during the lifetime of Prophet Dawud `alayhis salaam. And Allah knows best.
Narrted Sufyan ath-Thawri from al-Ash`ath after `Ikrimah on the authority of Ibn `Abbas radhiallahu `anhu as saying: "He was an Ethiopian slave who worked as a carpenter." Qatadah narrated from `Abdullah ibn Zubair saying: "I asked Jabir ibn `Abdullah about Luqman. He said, 'He was short with a flat nose. He was from Nubia.'"
Narrated Yahia ibn Sa`id al-Ansari after Sa`id ibn Musayib his saying: "Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not Prophethood." Al-Awza`i said: "I was told by `Abdur Rahman ibn Harmalah that a black man came to Sa`id ibn al-Musayib asking for charity. Sa`id said, 'Do not feel distressed for your black colour because there were from among the best of all people three black men - Bilal ibn Rabah, Mahja (the freed salve of `Umar ibn al-Khattab) and Luqman the wise, who was black from Nubia and whose lips were thick.'"
Narrated al-A`mash after Mujahid: "Luqman was a black huge slave, thick-lipped and cracked-footed." `Umar ibn Qais said: "Luqman was a black slave, thick-lipped and cracked-footed. It happened while he was preaching some people, a man came him and said, 'Aren't you the one who used to look after the sheep with me at such-and-such a place?' Luqman said, 'Yes, I am!' The man said, 'Then, what made you of that position?' Luqman said, 'Telling the truth and keeping silent regarding what does not concern me.'" (This hadeeth was narrated by Ibn Jarir after Ibn Hamid after al-Hakam.)
Ibn Abu Hatim said: I was told by Abu Zar`ah that he was told by Safwan after al-Walid after `Abdur Rahman ibn Abu Yazid ibn Jabir who said, "Allah the Almighty raised Luqman's status for his wisdom. A man who used to know him saw him and said, 'Aren't you the slave of so-and-so who used to look after my sheep not so long ago in the past?' Luqman said, 'Yes!' The man said, 'What raised you to this high state I see?' Luqman said, 'The Divine Decree, repaying the trust, telling the truth and discarding what does not concern me.'"
Narrated ibn Wahb: I was told by `Abdullah ibn `Ayyash al-Fityani after `Umar, the freed slave of `Afrah as saying, "A man came to Luqman, the wise, and asked, 'Are you luqman? Are you the slave of so-and-so?' He said, 'Yes!' The man said, 'You are the black shephard!' Luqman said, 'As for my black colour, it is obviously apparent, so what makes you so astonished?' The man said, 'You became frequently visited by the people who pleasingly accept your judgements!' Luqman said, 'O cousin! If you do what I am telling you, you will be like this.' The man said, 'What is it?' Luqman said, 'Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbours, and discarding what does not concern me. All these made me the one you are looking at.'"
One day, Abu ad-Darda' mentioned Luqman the wise and said, "He was not granted wisdom because of wealth, children, lineage, or given habits, but he was self-restrained, taciturn, deep thinking and he never slept during the day. In addition, no one has ever seen him spitting, clearing his throat, squeezing the lemon, answering the call of nature, bathing, observing trivialities, or foolishly laughing. He did not weep or cry when all his children died. Finally, he used to frequent the princes and men of authority to mediate and think thoroughly and find admonition. So because of all these, he was granted that great wisdom."
Some people claimed that he was offered Prophethood and that he feared not to be able to carry out its requirements and obligations. Thus he chose to have wisdom for it is easier - this cannot be totally true - and Allah knows best. `Ikrimah also narrated that: Luqman was a prophet! (Note: This narration is very weak for the sub-narrator al-Ja`fi is mentioned by Imams al-Bukhari and an-Nasa`i among the weak narrators.)
However the majority of the scholars are of the view that Luqman was a wise man and not a prophet.


(To be continued, in shaa Allah...)


Taken from Stories of the Qur'an by Ibn Kathir (Dar al Manarah)

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... Moreover, Luqman was mentioned in the Glorious Qur'an and was highly praised by Allah the Almighty who narrates his advice to his own son in which he says: "O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.", so he forbade his son and warmed him against joining others in worship with Allah. Imam Bukhari said: I was told by Qutaibah after Jarir after al-A`mash after Ibrahim after `Alqamah after `Abdullah as saying: "When the verse 'It is those who believe and do not confuse their belief with wrong (i.e., joining others in worship with Allah)' (Surah al-An`am: 82) was revealed, we said: "O Allah's Messenger! Who is there amongst us who has not done wrong to himself?" The Prophet sallallahu `alayhi wa sallam replied; "It is not as you say, for 'wrong' in the verse and 'do not confuse their belief with wrong' means 'SHIRK' (i.e., joining others in worship with Allah. Haven't you heard Luqman's saying to his son, 'O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed. (Luqman: 13)'"
Then Allah informs us of His advice to mankind to take care of parents. He states their rights on the children and orders us to be kind with them even if they were polytheists but one should not obey them if they invite him to join others in worship with Allah. Then Allah resumes Luqman's advice to his son saying, ""O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well ­Aware (of its place)." Allah the Almighty also says, "And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record" (Surah al-An`am:59) and "And there is nothing hidden in the heaven and the earth, but is in a Clear Book (i.e. Al-Lauh Al-Mahfuz)" (Surah an-Naml:75) and "(Allah, He is) the All Knower of the unseen, not even the weight of an atom (or a small ant) or less than that or greater, escapes from His Knowledge in the heavens or in the earth, but it is in a Clear Book (Al-Lauh Al-Mahfuz)" (Surah Saba': 3).
As-Sadiy claimed that the rock mentioned in the verse is that which lies beneath the seventh earth but this claim is totally rejected for the word "rock" is indefinite and if his claim were true, it would be "the rock". So "rock" here means any rock whatever and not a particular one. Narrated Abu Sa`id al-Khudri after Prophet Muhammad sallallahu `alayhi wa sallam as saying, "If any of you performs deeds in a solid rock that has no door or hole, his deeds whatever they are will come out (to the public)."
Then Luqman said, "O my son! Aqim-as-­Salat (perform as-Salah)", i.e., perform it properly and in due time. Then he said, "), enjoin (people) for Al­Ma'ruf (Islamic Monotheism and all that is good), and forbid (people) from Al­Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad)", i.e., with your full power, with your hand, tongue and if you could not, let it be with your heart (i.e., reject and resent it). Then he advised him to observe patience saying, "and bear with patience whatever befalls you" for if one enjoins what is good and forbids the evil, he will probably be regarded as an enemy to certain people (but the final reward would surely be his). For this, he commanded him to observe patience. "Verily! These are some of the important commandments ordered by Allah with no exemption" that are inevitable and cannot be neglected.
Allah the Almighty says, "And turn not your face away from men with pride." Narrated ibn `Abbas, Mujahid, `Ikrimah, Sa`id ibn Jubair, ad-Dahhak, Yazid ibn al-Asam, Abu al-Jawza' and others: This means one should not be showy or arrogant.
Allah the Almighty says, "...nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster." Here Luqman forbids his son to strut in his walk. Allah the Almighty says, "And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height" (Al-Isra': 37), i.e., you will neither be able to tread the whole earth nor penetrate it with your fast walking or strong footsteps, nor will you be as high as mountains with your showing off or arrogance. So know yourself well, for you are only a human being (created to worship Allah alone). The Prophetic hadeeth states, "While a man was walking, dragging his dress with pride, he was caused to be swallowed by the earth and will go on sinking in it until the Day of Resurrection." (transmitted by Imam al-Bukhari in his Saheeh) Another Prophetic hadeeth states that: "Beware dragging your dress with pride for this is boastfulness which is not loved (liked) by Allah." Allah the Almighty says: "Verily Allah likes not the arrogant boaster."
After Luqman forbids his son to walk boastfully, he orders him to be moderate in his walking, saying, "And be moderate (or show no insolence) in your walking", i.e., do not walk too fast or too slow, rather take a course in between. "And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness." (Al-Furqan: 63). Then Luqman says, "And lower your voice"' i.e., if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.
Narrated Abu Hurairah radhiallahu `anhu: The Prophet sallallahu `alayhi wa sallam said, "When you hear the crowing of the roosters, ask for Allah's blessings, for (their crowing indicates that) they have seen an angel. And when you hear the braying of the donkeys, seek refuge with Allah from Satan for (their braying indicates) that they have seen a Satan." (transmitted by Imam al-Bukhari in his Saheeh) For this, it is forbidden to raise one's voice needlessly. But, raising the voice with the Adhan (the call to prayer) and in the battlefield is permitted.
These are the pieces of advice given by Luqman to his son that are mentioned in the Glorious Qur'an. Many others have been mentioned in a book entitled Hikmat Luqman (Luqman's Wisdom).

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July 02, 2004


The People of the Ditch

The Qur'an frequently speaks about people who lived in ancient times. In Surah al-Burooj, Allah mentions a group known as "The People of the Ditch":
"Cursed were the People Of the Ditch.
Fire supplied [abundantly] with fuel, When they sat by it [the Fire].
And they witnessed what they were doing against the Believers [i.e.burning them].
They had nothing against them except that they believed in Allah, the Almighty, Worthy of all praise!
The One to Whom belongs the dominion of the Heavens and the earth.
And Allah is Witness over everything.
Verily those who put to trial the believing men and the believing women [by torturing them and burning them]
and then do not turn in Repentance [to Allah]will have the torment of Hell
and they will have the Punishment of the Burning Fire."
[Surah al-Burooj 85:4-10]

This story was revealed in Makkah at a time when the Makkan pagans were torturing the Muslims to make them give up Islam.
The explanation of the above verses is found in the following ahadeeth of the Prophet (sallallahu 'alaihi wa sallam). He said:
Among the people before you, there was a king and he had a sorcerer. When the sorcerer become old, he said to the king, "I have now become an old man; get me a boy so that I may teach him sorcery." So the king sent him a boy to teach him sorcery. Whenever the boy proceeded to the sorcerer, he sat with a monk who was on the way and he listened to his talks and used to admire them. So when he went to the sorcerer, he passed by the monk and sat there with him and on visiting the sorcerer, the latter thrashed him, so the boy complained about that to the monk. The monk said to him, "Whenever you are afraid of the sorcerer say to him; 'My people kept me busy. And whenever you are aftaid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for a period).
(Then one day) there came [on the main road] a huge creature (animal), and the people were unable to pass by. The boy said, "Today I will know whether the sorcerer is better or the monk is better." So he took a stone and said, "O Allah! If the deeds and actions of the monk are more liked by You better than those of the sorcerer, then kill this creature so that the people can, cross [the road)." Then he hit (it) with the stone and it was killed, and the people passed (the road). The boy come to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, you have achieved what I see! And you will be put to trial. And in case you are put to trial, do not inform [them) about me." The boy used to treat the people suffering from born-blindness, leprosy, leucodermia and other diseases. A blind courtier of the King heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on condition that you cure me." The boy said, "I do not cure anybody; it is Allah (alone) who cures people. So if you believe in Allah and invoke Allah, He will cure you." He then believed in Allah and Allah cured him.
Later the courtier come to the king and sat at the place where he used to sit before. The king asked him, "Who has given you back your sight?' The courtier said, "My Lord, Allah!" The king said, "Do you have another Lord besides me?" The courtier sold, "My Lord and your Lord is Allah!" The king got hold of him and kept on tormenting him until he informed him about the boy. So the boy was brought. The king said to the boy, 'O boy! Has your [knowledge of) sorcery reached to the extent that you can cure born-blinds, lepers, leucocdermic patients and do such and such?" The boy replied, "I do not cure anybody it is only Allah who cures." Then the king got hold of him and kept on tormenting him till he informed him about the monk. And the monk was brought and it was said to him, "Give up your Religion!" The monk refused to turn apostate. Then the king ordered a saw and it was put in the middle of his (the monk's) scalp and was sawn, till he fell, cut in two pieces. Then that courtier was brought and it was said to him, "Give up your religion!" The courtier refused to turn apostate. So the saw was put in the middle of his scalp and was sawn, till he fell cut in two pieces.
Then the boy was brought, and it was said to him, "Give up your religion!" The boy refused to turn apostate. So the King ordered some of his courtiers to take the boy to such and such a mountain, saying, "Then ascend the mountain with him till you reach its top. Then see if he turns apostate; otherwise throw him down from its top." They took him, ascended the mountain, and the boy said, "O Allahl Save me from them by anything You wishl" So the mountain shook and all of them tell down and the boy came walking to the king. The king asked him, "What did your companions do?" The boy said, 'Allah saved me from them."
The King then ordered some of of his courtiers to take the boy on board a boat into the middle of the sea, saying, "Then if he turns apostate (all well and good), otherwise toss him into the sea." So they took him and he said, "O Allah! Save me from them by anything You wish." So the boat capsized and all the courtiers) were drowned.
The boy then came walking to the king. The King said, "What did your companions do?" The boy replied, 'Allah saved me from them." And he further said to the king, "You cannot kill me till you do what I command." The King said, "What is that (command)?" The boy said, "Gather all the people in an upland place, and fasten me to the trunk of a tree. Then take an arrow from my quiver and fix it in the bow and say: 'In the Name of Allah, the Lord of the boy' and shoot (at me). If you do that, you will kill me."
So the king gathered the people in an upland place and fastened the boy over a tree-trunk, took on arrow from his quiver, fixed it in the bow and said, "'In the Name of Allah, the Lord of the boy', and shot the arrow. The arrow hit the temple of the boy, and the boy put his hand over the temple at the point where the arrow hit and then died.
The peopIe proclaimed, "We have believed in the Lord of the boy! We have believed in the Lord of the boy! We have believed in the Lord of the boy!" The king came and it was said to him, "That is the thing which you were afraid of, by Allah! The thing which you were afraid of has befallen you: the people have believed [in Allah]!"
So he ordered for deep ditches to be dug at the entrances of the roads and it was done. Then fire was kindled in those ditches, and the king ordered that whoever did not turn apostate be cast into the ditches, and it was done. Then there came a woman with her babe. She nearly retreated back from the ditch [i.e. turned apostate] but the babe [spoke and] said, "O mother! Be patient, you are on the Truth!" (So she threw herself in the ditch of the fire along with her child, to be with the martyrs in Al-Jannah)."
~ Saheeh Muslim

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البحث عن مواضيع لنفس العضو

1. Allaah says (interpretation of the meaning):
"And Allaah has set forth an example for those who believe: the wife of Fir'awn (Pharaoh), when she said: ‘My Lord! Build for me a home with You in Paradise, and save me from Fir'awn (Pharaoh) and his work, and save me from the people who are Zaalimoon (polytheists, wrongdoers and disbelievers in Allaah).'" [al-Tahreem 66:11]
2. It was narrated that Abu Moosa al-Ash'ari said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The men who attain perfection are many, but there are no woman who have attained perfection apart from Aasiyah the wife of Pharaoh and Maryam bint ‘Imraan, and the superiority of ‘Aa'ishah over all other women is like the superiority of thareed over all other foods." (Narrated by al-Bukhaari, 3230; Muslim, 2431)
3. It was narrated that Ibn ‘Abbaas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) drew four lines on the ground, then he said, "Do you know what this is?" We said, "Allaah and His Messenger know best." The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The best of the women of Paradise are Khadeejah bint Khuwaylid, Faatimah bint Muhammad, Aasiyah bint Mazaahim the wife of Pharaoh, and Maryam bint ‘Imraan – may Allaah be pleased with them." (Narrated by Ahmad, 2663. Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1135)
4. It was narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: "Sufficient for you among the women of the world are Maryam the daughter of ‘Imraan. Khadeejah bint Khuwaylid, Faatimah bint Muhammad and Aasiyah the wife of Pharaoh." (Narrated and classed as saheeh by al-Tirmidhi, 3878)
5.Al-Haafiz ibn Hajar said: Among the virtues of Aasiyah the wife of Pharaoh is that she chose death over royal privilege and torment in this world over the luxury in which she was living. And her insight concerning Moosa (peace be upon him) was correct when she said "A comfort of the eye for me" [al-Qasas 28:9 – interpretation of the meaning].
Fath al-Baari, 6/448

Taken from Islam Questions & Answers

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البحث عن مواضيع لنفس العضو

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البحث عن مواضيع لنفس العضو

Appreciate your efforts
God Bless

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البحث عن مواضيع لنفس العضو

In the second year of the Hijrah, during the month of Ramadan, the Muslims came up against the infidels in the decisive battle of Badr which was to prove the turning point not only in the destiny of Islam but of the entire human race.
This event in which the under equipped Muslims emerged victorious still stands today as one of the founding moments in Islamic history. The battle of Badr was one of the major signs of God, in which He demonstrated that those who believed in Him and His religion would in the end be made victorious despite the apparently overwhelming obstacles in store ahead. This day has been remembered in the Holy Qur'an as the “Day of Criterion (between right and wrong)”:
“If you believe in Allah and that which We revealed unto Our slaves on the Day of Criterion (between right and wrong), the day when two armies met.” [Qur'an 8:41]
The circumstances that led to this battle began with the news received by the Prophet (sallallahu `alayhi wa sallam) that a great caravan with lots of money and merchandise, was being led by Abu Sufyan on its way back to Makkah from Syria. A state of belligerence already existed between the Muslims and the Quraish, for the latter was doing all in their power to harm and abuse the Muslims, to impede their progress and to seize their rising power. They were sparing none of their financial and physical resources to get on the job and their armed detachments very often waded deep into the limits of Madeenah and its pastures to pound upon the Muslims.
Abu Sufyan, was one of the worst enemies of Islam, therefore, the Prophet (sallallahu `alayhi wa sallam) asked the Muslims to get ready to intercept the caravan. However, since it was a commercial caravan the Prophet (sallallahu `alayhi wa sallam) did not make any elaborate arrangements for fighting, but merely positioned himself in order to catch it flat-footed.
Informed of the Prophet’s (sallallahu `alayhi wa sallam) decision to stop him, Abu Sufyan sent a courier to Makkah with an urgent request for reinforcements. Thereupon, the Quraish ably supported and accompanied by all the notable chiefs of Makkah hastily formed an armed force. Such support group enlisted every man available therein from the neighbouring tribes - and this army went forth to assist the caravan. The Quraish were so flared up that hardly a man was left behind in Makkah.

FAITHFULNESS OF THE ANSAAR
News came to the Prophet (sallallahu `alayhi wa sallam) that a strong Makkan army was on its way to engage him in a battle. The Prophet (sallallahu `alayhi wa sallam) thereupon summoned his followers and solicited for their advice. He really wanted to ascertain the reaction of the Ansaars, for, their original oath of allegiance with him obliged them to defend him in Madeenah and did not compel them to take part in a military expedition outside their territory. The Muhajirin responded first and assured him of their help and loyalty. The Prophet (sallallahu `alayhi wa sallam), however, repeated his appeal and the Muhajirin gave similar reply but the Prophet (sallallahu `alayhi wa sallam) threw the same question once again for the third time. Now the Ansaar realised that the question was meant for them. S’ad b. Mu’ad immediately got up to say in reply, “O Prophet of God, it appears that the question is directed to us and you want to have our answer. Perhaps you think, O Prophet of God, that the Ansaar have offered to help you on their own territory only. I want to tell you in behalf of the Ansaar that you may lead us wherever you like, align with whom you may desire or break relations with whom you may think fit; you may take whatever you desire from our property and give us as much as you want; for, whatever you would take from our property would be dearer to us than what you would leave for us. We will follow whatever you command us to do. By God, if you go ahead until you reach Bark Ghimdan(1), we will accompany you, and by God if you march into the sea, we will also do it with you.”
Then Miqdad got up and said, “O Prophet of God, we will not say as the Children of Israel said to Moses: 'Go thou and thy Lord and fight, we will sit here;' [Qur'an 5:24] We will fight with you on your left and on your right, in your front and in your rear.”
The Prophet (sallallahu `alayhi wa sallam) was delighted to hear the replies given by his companions. He said, “Go ahead with glad tidings.”(2)

ENTHUSIASM OF THE YOUNGSTERS
When the detachments went out from Madeenah, a boy of sixteen, whose name was ‘Umair b. Abi Waqqas also accompanied the warriors stealthily because he feared that if the Prophet (sallallahu `alayhi wa sallam) saw him, he would send him back due to his juvenile age. When his elder brother, S’ad b. Abi Waqqas saw ‘Umair avoiding detection of the Prophet (sallallahu `alayhi wa sallam), he verified this. “Umair replied, “I am afraid that the Prophet of God will send me back due to my age, but I want to take part in the battle. God may perhaps honour me with martyrdom.” When the Prophet (sallallahu `alayhi wa sallam) saw ‘Umair, he asked him to go back but he started crying and so he was allowed to stay with them. ‘Umair was killed in the battle and thus his heart's desire was fullfiled. (Usd ul-Ghaba, Vol. IV, p. 148)

STRENGTH OF THE CONTENDING PARTIES
The Prophet (sallallahu `alayhi wa sallam) rallied forth to the battlefield with three hundred and thirteen combatants who were not even well-equipped. The Muslims had seventy camels and two horses on which men rode by turns; (Zad al-ma’ad, Vol. I, p. 342) there was nothing to distinguish the soldiers from the captains, not even the eminent companions like Abu Bakr and ‘Umar (radiallahu 'anhumaa) or the Prophet (sallallahu `alayhi wa sallam) himself bore any mark of distinction.
The standard banner of the army was given to Mus’ab b. ‘Umayr, the flag of the Muhajirin was with ‘Ali and that of the Ansaar with S’ad b. Muadh.
Upon learning of the approaching Muslim army, Abu Sufyan turned his caravan towards the seacoast. He also sent word to the Quraish army, when he was at a safe distance from the Muslims, to go back home as it it was no longer essential for them to proceed ahead. Many of the Makkans too wanted to return home but Abu Jahl insisted to charge ahead in order to punish the raiders. His forces were a thousand strong with all the veterans and noted fighters of Makkah and all were well-armed. He did not want to miss the opportunity to engage the Muslims in battle. (Zad al-Ma’ad, Vol. I, p. 343 and Ibn Hisham, Vol. pp. 618-19) On coming to know the names of the Makkan chiefs accompanying Abu Jahl, the Prophet (sallallahu `alayhi wa sallam) remarked: “Makkah has brought the pieces of heart to you!”

THE DEMOCRATIC WAY
The Quraish army halted on reaching a Wadi (valley) near Badr while the Muslims pitched their tents on the other side of the enemy. Hubab b. Al-Mundhir, however, called upon the Prophet (sallallahu `alayhi wa sallam) to inquire: “O Prophet of God, is this a place which God has ordered you to occupy, so that we cannot leave the place, or is it a matter of opinion and military tactics?” “No”, replied the Prophet (sallallahu `alayhi wa sallam), “It is only a matter of opinion and military tactics.” Hubab then said, “O Prophet of God, it is not the place we should occupy.” He suggested another place nearer to the water (wells of Badr), which was more suitable for engaging the enemy. The Prophet (sallallahu `alayhi wa sallam) agreed and ordered his men to move there immediately. (Ibn Hisham, Vol. I, p. 620)
The Prophet (sallallahu `alayhi wa sallam) and some of his close companions were the first ones to arrive at the new camping ground that evening; a cistern was built and filled with water from which the enemy was also allowed to replenish its drinking-vessels. (Ibn Hisham, Vol. I, p. 622)
God sent down rain during the night, which caused the infidels great inconvenience by hindering their movement, yet, it revived the vanishing spirits of the Muslims by making the weather pleasant and turning the soft sand of the wadi (valley) into a compact surface.
This was a sign of victory which God disclosed in the following verse of the Qur’an: “And he sent down water from the sky upon you, that thereby he might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.” [Qur'an 8:11]

PROPHET AS A GENERAL
We find, on this occasion, the Prophet (sallallahu `alayhi wa sallam) exhibiting the marvelous qualities of an experienced military tactician, which complemented his eternal mission of delivering the universal guidance to mankind, providing yet another indication that the inspiration received by him could have only been from Almighty God.(3) The way in which he organized his troops for battle, as well as his reactions to the sudden and surprise attacks by the superior enemy forces despite the limited number of soldiers needs to be studied to truly appreciate the prodigious military genius of the Prophet (sallallahu `alayhi wa sallam).

PREPARATION FOR THE FIGHTING
A booth of palm-branches was erected for the Prophet (sallallahu `alayhi wa sallam) on a hill overlooking the battlefield. Thereafter, the Prophet (sallallahu `alayhi wa sallam) traversed the plain and pointed out the spots to his companions where the enemy chiefs were to fall dead. As it was found later on, his predictions proved entirely correct for not a single Quraish chief was found slain at a place different from that indicated by the Prophet of God (sallallahu `alayhi wa sallam).
When the two contending forces met, the Prophet (sallallahu `alayhi wa sallam) said: “O God, here come the Quraish in their vanity and pride: they contend with Thee calling Thy Prophet a liar.”
This was the night of Friday, the seventeenth of Ramadan. At the first manifestation of the morning, the entire force of the Quraish streamed out into the valley and distributed themselves in the battlefield while the Muslims positioned before them in the foreground. (Zad al-Ma’ad, Vol. pp. 343-344)

BESEECHMENT AND ENTREATY TO THE LORD
The Prophet (sallallahu `alayhi wa sallam) set the ranks of his force in order and returned to the hut with Abu Bakr. Putting his head against the earth, he supplicated and beseeched God for divine assistance. He knew fully well that if the victory in the battle was to be gauged by sheer numbers and strength, prowess and weapons of the two forces, the result was a foregone conclusion. He had no illusion for he fully realized that the Muslims were weak and few, and the enemy strong and numerous. He clearly saw the situation in favour of the Quraish; and now he sought to counteract it with a heavier weapon. Despondently, he supplicated to the Lord of the heavens and the earth, Who engineers all ends and means, to come to the assistance of Muslims in their hour of difficulty. He appealed to God; “O God! If thou were to exterminate this small group of Muslims, Thou will not be worshipped on Earth any more!” In a state of extreme exaltation, his hands raised in prayer and on bent knees supplicated the prayer: “O God! Fulfill what thou had promised to me! Help us Thou, O God!” So lost was he in the prayer that the mantle on his shoulder fell on the ground. Abu Bakr, who was too distressed to see the Prophet of God (sallallahu `alayhi wa sallam) in tears, consoled and comforted him.(4)

THE TRUE POSITION AND STATURE OF THE MUSLIMS
The prayer of the Prophet (sallallahu `alayhi wa sallam), although brief, speaks volumes of his pure-hearted companions, his unflinching confidence in the assistance of God in the hour of crisis, his feelings of humility and meekness before God and the serenity of his own heart. At the same time, the prayer sets forth, in crystal- clear terms, the true position and stature of the Muslims amidst the nations of the world; it brings out the value and necessity of the people who are charged with the responsibility of taking his mission ahead. It is, in fact, a plain and clear admission and declaration of the responsibility lying ahead against these people to submit in obedience to God.
And so the Prophet’s (sallallahu `alayhi wa sallam) prayer was answered by God with a resounding victory which was beyond the bounds of every reason and probability. It was but a demonstration of the truth as well as affirmation of the true character of his followers.
The Prophet (sallallahu `alayhi wa sallam) returned to his men before the battle and delivered a short speech stressing the merits of fighting in the way of God. In the meantime ‘Utbah b. Rabi’a, together with his brother and son, Shayba and Waleed, stepped forward in a fashion typical of the Arabs. Three of the Ansaar came forward to contest them, but the three Quraishites asked, “Who are you?” “We are Ansaar,” they answered. “You are of noble blood,” said the Quraish, “But send our peers, the men of our own tribe.”
The Prophet then said, “Go ahead, O ‘Ubayda b. al-Harith, Hamza and ‘Ali, advance all three of you and grapple with them.”
The Quraish then said, “Yes. You are noble and our peers.”
Now ‘Ubayda being the eldest, confronted ‘Utbah b.Rabi’a. Hamza faced Shayba and ‘Ali came full blast against Waleed. With a swift dispatch, Hamza and ‘Ali slew their opponents, but ‘Ubayda and ‘Utba struggled with one another. Hamza and ‘Ali then charged at ‘Utba and got away with him. They defeated him and brought ‘Ubayda back to their ranks for he had been badly injured. Later on ‘Ubayda died due to excessive loss of blood. (Ibn Hisham, Vol. I, p. 625)

THE GENERAL ATTACK
The Quraish were now filled with a renewed fury. With a cry of rage, they darted and assailed the Muslim champions whereupon the Prophet (sallallahu `alayhi wa sallam) cried, “Rise for the Paradise which breadth is equal to the heveans and the earth!”

THE FIRST MARTYR
“Umayr b. al-Hunaim heard the Prophet’s (sallallahu `alayhi wa sallam) call and asked, “Is the Paradise equal to the heavens and the earth, O Prophet of God?” “Yes”, replied the Prophet (sallallahu `alayhi wa sallam). “How great it is”, he said and when the Prophet (sallallahu `alayhi wa sallam) asked what had made him say that, he replied, “Nothing, O Prophet of God, but I hope that I might be amongst its inhabitants.” The Prophet (sallallahu `alayhi wa sallam) told him that he would be among them. ‘Umayr then took some dates out of his quiver and began to eat them, but suddenly he said, “If I live till my date last, it would mean delaying it for long.” So he threw away the dates in his hand and ran to the battlefield and fought wit the enemy until he was dead. He was the first martyr on the day of Badr. (Zad al-Ma’ad, Vol. I, p. 345 and Ibn Hisham, Vol. II, p. 215)
The Muslims fought the Makkans like a firm, united and disciplined army with the name of God on their lips. Up to that moment the Prophet (sallallahu `alayhi wa sallam) had remained quiet and collected, but now he charged into the ranks of the enemy. None was now braver than he, none dared engage the enemy so closely. (Ibn Kathir , Vol. II, p. 425) God then sent down his angels to assist the Muslims. The enemy suddenly seemed to be tamed down and appeared to be driven back by a fierce charge of invisible warriors.
“When thy Lord inspired the angels (saying) I am with you. To make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite their necks and smite of them each finger.” [Qur'an 8:12]

THE AMBITION OF TWO BROTHERS
Full of enthusiasm, everybody seemed to be bent upon outdoing others in deeds of valor and the acquisition of martyrdom. Even close friends and true brothers vied with one another to excel over the other. ‘Abdur Rahman b. Auf says: “I was fighting in my row on the day of Badr, when, lo! I saw on my right and left two very young boys; and did not feel quite happy to see them on my sides.(5) Suddenly, one of them asked me in a low voice, so that his companion should not hear: O my uncle! Show me Abu Jahl! I said: O my brother’s son! What have you to do with him? - He answered: I have vowed before God that I shall kill him when I see him, or shall be killed by him! - And the other boy spoke to me likewise in a low voice, so that his companion should not hear. I pointed him out to them, and they threw themselves upon the person in question like two hawks and struck him down. They were the sons of ‘Afra.”(6)
When Abu Jahl was killed, the Prophet of God (sallallahu `alayhi wa sallam) remarked, “This is Abu Jahl, the Pharoah of this nation.”

THE GREAT VICTORY
The day of Badr drew towards its close with the Muslims sensing and already assured of success whereas the infidels were being trampled in the dust. On this occasion the Prophet (sallallahu `alayhi wa sallam) paid homage to God, saying: “Praise be to Allah who fulfilled His promise, and helped His servant and alone routed all the enemies.” That was exactly what had happened, for the Qur’an also says: “Allah had given you the victory at Badr, when you were contemptible. So observe your duty to Allah in order that you may be thankful.” [Qur'an 3:123]
The Prophet (sallallahu `alayhi wa sallam) ordered that the dead among the infidels should be thrown into a pit. As the Muslims casted them into the dug hole, the Prophet (sallallahu `alayhi wa sallam) went there and said standing over the place: “O people of the pit, did you find that what your Lord said is true? For I have found what my God promised me to be true.” (Bukhari, on the authority of Bara b. ‘Azib)
On the day of Badr, seventy infidels were slain and an equal number were taken captive. Casualties among the Muslims were fourteen, six belonging to the Muhajirin and eight to the Ansaar. (Ibn Kathir, Vol. II, p. 463)

EFFECTS OF BADR’S VICTORY
The Prophet (sallallahu `alayhi wa sallam) returned to Madeenah at the head of a victorious army. The enemies of Islam were appalled and disheartened by the victory at Badr. The Prophet’s (sallallahu `alayhi wa sallam) prestige soared in Madeenah and his influence extended over the surrounding district. A large number of persons who had been hesitant for so long from the place accepted the faith of the Prophet (sallallahu `alayhi wa sallam).
‘Abdallah b. Rawaha was one of the two persons sent by the Prophet (sallallahu `alayhi wa sallam) to Madeenah in advance, before he returned to the city. He gave the good news to the people, saying, “Rejoice, O Ansaar for the Prophet of God is safe and infidels have been killed and captured”. Then he enumerated the names of the Qurayshite nobles that accompanied the delegation as they found him singing song of joy; some took the news to be true while others were confounded. Then the Prophet (sallallahu `alayhi wa sallam) returned to Madeenah followed by the prisoners of war with the Prophet’s (sallallahu `alayhi wa sallam) slave Shuqran keeping an eye on them. (Ib Kathir, Vol. II, pp. 470-73) When the Prophet (sallallahu `alayhi wa sallam) reached Ruha, the Muslims met and congratulated him and his companions on the victory God had given them.
The defeat suffered by the polytheists plunged Makkah into gloom. There was not a house in the city, which did not go into mourning. (Ibn Hisham, Vol. pp. 647-48). The Makkans stood aghast and agitated. Abu Sufyan swore that until he had fought with the Prophet (sallallahu `alayhi wa sallam) again he would not take a bath. The suppressed Muslims of Makkah, on the other hand, breathed a sigh of relief and felt elated as well as vindicated.

TIES OF BLOOD OR FAITH
Of the captives was Abu ‘Aziz b. ‘Umayr. B. Hashim, a real brother of Mus’ab b. ‘Umayr. The two brother were the standard bearers of the rival armies.
Mus’ab b. ‘Umyr passed by his brother when an Ansaari young man was tying up the hands of Abu ‘Aziz b. ‘Umayr. Mus’ab called out, “Bind him fast, for his mother is sufficiently rich; perhaps she would pay a handsome ransom.”
Turning to Mus’ab in amazement, Abu ‘Aziz b. ‘Umayr said, “Brother, is it you to give this counsel?” “You are not my brother”, replied ‘Umayr, “He is my brother who is tying up your hands.”

TREATMENT OF THE CAPTIVES
The Prophet (sallallahu `alayhi wa sallam) ordered his followers to treat the prisoners generously. He said, “Deal kindly with them.” Abu ‘Aziz b. ‘Umayr relates that he had lodged with an Ansaari family after being brought from Badr. They gave him bread for the morning and evening meals but they themselves took only dates as ordered by the Messenger of God (sallallahu `alayhi wa sallam). If anybody had a morsel of bread, he gave it to Abu ‘Aziz although he felt ashamed and refused it, but they returned it untouched and insisted on his acceptance of it. (Ibn Kathir, Vol. II, p. 475)

RANSOM OF THE PRISONERS
The Prophet (sallallahu `alayhi wa sallam) accepted ransom for the prisoners according to their means; the Quraish kinsmen of the captives paid sums of money in exchange for their liberty, while those who could not pay any ransom were set free without any payment. The Prophet’s uncle ‘Abbas b. ‘Abdul Muttalib, his cousin, ‘Aqil b. Abi Talib,(Ibn Hisham Vol. II, p. 3) his son-in-law, Abul ‘As b. Ar-Rab’I, who was married to his daughter Zaynab, were among the prisoners of war but none was shown any favour; all were treated like the other captives.
There were some prisoners who were unable to pay any ransom. But as they were literate they were allowed to earn their freedom by teaching the art of reading to the children of Ansaar, with ten children each for every prisoner available. (Musnad Ahmad b. Hanbal, Vol. I, p. 247) (Tabaqat Ibn S’ad, Vol. II, p. 14) Zaid b. Thabit was one of those who had been taught by the captives of Badr. The importance attached to edification and enlightenment by the Prophet of Islam (sallallahu `alayhi wa sallam) as exemplified by his decision on this occasion needs no further explanation.

OTHER EXPEDITIONS
The ironclad oath of Abu Sufyan, as mentioned earlier, bound him to refrain from even splashing water over his head until he had wreaked havoc on the Muslims. The chief of the Jewish tribe of Bani an-Nadir, who offered the information he desired about Madeenah. Thereupon Abu Sufyan succeeded in getting away after killing two of the Ansaars.
The Prophet (sallallahu `alayhi wa sallam) got a warning of the evil raiders and went out in their pursuit. Abu Sufyan eluded the Prophet (sallallahu `alayhi wa sallam) but was obliged to throw away a good deal of his provisions consisting of foodgrains, especially parched corn or al-sawiq, and hence the expedition goes by such a name. (Ibn Hisham, Vol. II, pp. 144-45)
The Jews of Madeenah who first broke their convenant with the Prophet (sallallahu `alayhi wa sallam) were Banu Qaynuqa. They contended with the Muslims and spoke scornfully of the Prophet (sallallahu `alayhi wa sallam). Ultimately, the Prophet (sallallahu `alayhi wa sallam) besieged them - the siege lasting for fifteen nights - until Banu Qaynuqa surrendered unconditionally. The attack was raised on the recommendation of ‘Abdallah b. Ubayy, the leader of the hypocrites. ( Ibn Hisham Vol. II, pp. 47-49)
Banu Qaynuqa operated a market in Madeenah and practised crafts such as that of the Goldsmith. (Zad al-Ma’ad, Vol. p. 348) They were forced to abandon the city although the number of people who could bear arms among them was seven hundred.

RESULTS OF THE BATTLE
One might think that the result of the battle was unbelievable and illogical: the Makkans had lost only 140 fighters in the encounter. They still had over 800, that is more than double the whole Muslim contingent .One would suppose they should withdraw, then reorganize and resume the battle.
However, deeply scrutinizing the tactics employed by the Muslim army at this instance, their first battle, explains the resounding success. The reasons behind the success can be outlined as follows:
1. UNITY OF LEADERSHIP
The Prophet (sallallahu `alayhi wa sallam) was the supreme commander in the battle, an ideal leader who consulted with his companions, accepted good advices and went at the head of his forces when the need arose. This generated a magnificent discipline in the Muslim army, which is contrary to the deep divisions that characterize the armed forces of the enemies.

2. MILITARY COMPETENCE
The Muslim soldier was known for exemplary fighting competence, rigorous discipline, obedience to the commander and a strong communal spirit which the Prophet (sallallahu `alayhi wa sallam) had worked hard to inculcate in his companions. This was exemplified in the brotherhood between the Muhaajirun (Makkan Muslims) and the Ansaar (Madinan Muslims). On the opposite side, we see that extreme selfishness and individualism were dominant in the ranks of the Makkan pagan army.

3. NEW TROOP-DISPOSITION PLAN
The march of the Muslim army from Madeenah was in a combative form, which resembles modern fighting strategies. The Prophet (sallallahu `alayhi wa sallam) sent off a vanguard and left behind a rear-guard, made use of exploratory patrols, raided the enemy camps to take captives that divulge information before the battle and braved the war in a new fashion based on cooperation, that of fighting with closed ranks. On the other hand, the Makkan pagan army followed a hit-and-run approach.

4. HIGH SPIRITS
The Muslim fighter enjoyed high morale emanating from firm faith. The Prophet (sallallahu `alayhi wa sallam) encouraged his men and enhanced their spirits with constant prayers and promising them with success.

5. CLARITY OF PURPOSE
The chief purpose of the Muslims was to destroy the heads of infidelity and remove the obstacles from the way of the mission. Assaulting the caravan of Quraish was only a tactical aim. This is why we find that the Prophet (sallallahu `alayhi wa sallam) decided to attack the Makkan Pagan army to realize the strategic chief purpose mentioned earlier in spite of the fact that the caravan (the tactical aim) had slipped away.

6. HAVING A SUBLIME END
Muslims were fighting to attain God's pleasure, to raise God's word over all others and to remove material obstacles facing Islam which aims to liberate man from slavery and oppression. On the other side of the spectrum, the Pagans were fighting for lowly worldly aims, corrupt decrepit ideas or in fanatic support of a tribe or clan.
In brief we can see the results of the battle as follows:
a. The battle put in jeopardy Makkah's trade route with the Syrian territories.
b. It weakened Quraish's reputation and respect among Arabs.
c. It solidified the Muslims' position and the status of their new nucleus state in Madeenah.
d. It paved the way for spreading Islam among the tribes of Arabia by destroying the barrier of respect paid to Quraish which was defeated.
e. It enhanced the solidarity between the Muhajirun and the Ansaar.
f. It provided an occasion to pass as law the taking of a fifth of the spoils for the Muslim treasury. Quranic verses revealed immediately after the battle made this law which enhanced the Muslim treasury and the Muslim state budget. This law continued to be the greatest source of income for the treasury up to the end of the Muslim conquests in the early days of Islam.

K’AB B. ASHRAF MEETS HIS DOOM
K’ab b. Ashraf was a prominent leader of the Jews. An implacable enemy of Islam, he always did his utmost to get the Prophet (sallallahu `alayhi wa sallam) into trouble. He was also a poet of considerable standing, availing his talents to compose and recite deregatory verse against the honour of Muslim women - an act intolerable enough to thwart one’s patience. Immediately after the battle of Badr he went all the way to Makkah to cry out for vengeance with inflammatory verses and stirred up the Quraish to even out the score of their defeat at Badr. Nevertheless, he returned to Madeenah where, in indomitable conceit, he continued his tirades against Islam. When the Prophet (sallallahu `alayhi wa sallam) heard about his return to Madeenah, he said to his companions, “K’ab b. Ashraf had offended God and His Prophet. Who will rid me of him?” A few persons (Muhammad b. Maslamah accompanied by four of his friends) belonging to the Ansaars immediately offered their services and killed the enemy of God in K’ab b. Asraf. (Zad al-Ma’ad, Vol. p. 348)

Footnotes
[1] A place in Yemen. Others say that it is the farthest point of Hijr Suhayli, (the commentator of Ibn Hisham) says that according to certain exegetes it was a city in Abyssinia. It, thus, meant a far off place. It has been mentioned as Bark-al-Ghimad by Ibn Hisham (zad al-Ma’ad Vol. I, p. 342).
[2] Zad al-Ma’ad, Vol. I, pp. 342-43, Ibn Hisham,, Vol. I, p. 614. Bukhari and Muslim have also related the conversation with a little variation.
[3] A detailed account of the defensive and offensive measures taken by the Apostle of God a Badr can be seen in the Hadis-I-Dif’a by aj. General Muhammad Akbar Khan, a Pakistan general, and the Al-Rasul al-Qa’id by Mahmud Shit Khattab, the ex-Commander-in-chief of the Araqi Armed Forces.
[4] See Zad al-Ma’ad and other biographies of the Apostle. Muslim relates (in Kitab ul-Jihad wal-Siyar) on the authority of ‘Umar b. al-Khattab that “on the day of Badr when the Apostle camped wit his three hundred and nineteen companions, he turned towards the Qibla and, raising his hands, started imploring God: “O God! Grant me the help which Thou didst promise me’. O God! Grant me what Thou hast promised to me. O God! If this small group of Muslims is exterminated today, Thou wilt be worshipped on earth no more!”
[5] ‘Abdur Rahman would have expected grown up men with him to assist him in the fight.
[6] Sahihaian, The incident quoted here has been taken from Bukhari, Kitab-ul-Maghazi, see Gazwa Badr. Ibn Kathir

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