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ABC's of Islam New Muslims

How to Convert to Islam and Become a Muslim

To convert to Islam is a lie-changing decision that must be based on full conviction that Islam is the religion chosen by Allah (God) to guide humanity.

convert

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background.

First, we thank you for your interest in Islam. Thank you for taking the time to read about Islam and Muslims.

If you take the decision to embrace Islam, be sure that you will never regret this decision.

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. To convert and become a Muslim is a simple and easy process that requires no prerequisites. One may convert alone in privacy, or he/she may do so in the presence of others.

How to Convert to Islam

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahadah“, the testimony of faith, without further delay. The “Shahadah” is the first and most important of the five pillars of Islam.

With the pronunciation of this testimony, or “Shahadah“, with sincere belief and conviction, one enters the fold of Islam.

Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:

“Do you not know that accepting Islam wipes out all sins which come before it?” (Muslim)

When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. The new convert should try as much as possible to keep his records clean and strive to do as many good deeds as possible.

The Qur’an and Hadith (prophetic sayings) both stress the importance of following Islam. God states:

The only religion in the sight of God is Islam(Aal `Imran 3:19)

In another verse of the Qur’an, God states:

If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).(Aal `Imran 3:85))

In another saying, Muhammad, the Prophet of God, said:

“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Al-Bukhari)

The Prophet of God also reported:

“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to be worshiped except Allah (God),’ seeking thereby the Face of God.” (Al-Bukhari)

The Declaration of Faith (Shahadah)

To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:

I testify “La ilah illa Allah, Muhammad rasoolu Allah.”

The translation of which is:

“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”

When someone pronounces the testimony with conviction, then he/she has become a Muslim.

The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Qur’an:

We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me(Al-Anbiya’ 21:25)

This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone.

Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.

Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.

The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.

One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:

And indeed you are upon a high standard of moral character.(Al-Qalam 68:4)

God also said:

And indeed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.(Al-Ahzab 33:21)

He was sent in order to practically implement the Qur’an, in his saying, deeds, legislation as well as all other facets of life. `A’ishah, the wife of the Prophet, when asked about the character of the Prophet, replied:

“His character was that of the Quran.” (As-Suyuti)

To truly adhere to the second part of the Shahadah is to follow his example in all walks of life. God says:

Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’(Aal `Imran 3:31)

It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.

Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.(Al-Ahzab 33:40)

All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.

We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.

This video shows you how to practically convert to Islam…

 

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Source: Islamreligion.com.

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His Life New Muslims

Muhammad: The First Years of His Message

By: Khalid Muhammad Khalid

Logic and reason were – and still are- the best proof of the truth of Muhammad (peace be upon him) when he said, “I am Allah’s Messenger.” It does not appeal to good logic or to sound reason that a man who lived such a good life lies about Allah.

Early believers who hastened to believe in his message had such a relation with him after their guidance from Allah, which is the best evidence of logic and reason.

We see Muhammad (peace be upon him) before his message, and we see him after his message. We see him in his cradle, and we see him shrouded by death. But, have we seen any contradiction or inconsistency in all his life? Never!

Truth & Eminence

Let us now approach the first years of his message. Those were years one rarely finds an equal to in the annals of history for the constancy, truth, and eminence. Those were the years which revealed, more than any others, all the facets of the teacher and guide of all humanity. Those were years that opened the living book of his life and heroism and, more than any other years, represented the cradle of his miracles.

Throughout those years, the Messenger of Allah was alone. He left all he possessed of comfort, security, and settled life. He approached the people with what they were not familiar, or rather with what they detested. He approached them and directed his words to their reasons, and it is a difficult task for a person who directs his speech to the minds of people instead of their feelings.

The Messenger of Allah, Muhammad did not only do that, since the consequence of addressing the mind might be bearable if you are standing within the circle of common conventions and common aspirations. But when you call them towards a distant future which you perceive but they do not, which you live in and they are not aware of, it is a difficult task.

Indeed, when you address their minds and rise to destroy the essence of their lives from the base, though you do that in a sincere, honest way and not urged by a certain purpose or glory, it is a risk which cannot be taken except by the leaders of the righteous people and messengers.

The Messenger (peace be upon him) was the hero and great master of that situation. The form of worship at that time was worshiping idols, whose rites were observed as a religion. The Messenger (PBUH) did not turn to any maneuvers or intrigues. The unpaved road and the heavy burden would have been good excuses if he had used his brilliant mind to prepare them for the word “monotheism” instead of surprising them with it.

He was able and it was his right to prepare to isolate the community from its idol-gods which had been handed down from generation to generation for centuries. He could have started by going around the issue to avoid as much as possible a direct confrontation he knew would bestir all the envy of his people and draw upon them all their weapons against him.

The Core Message

Yet, he did not. This illustrates that he was a Messenger. He heard a divine voice within him telling him to rise, and he did, and telling him to deliver the message, and he did so without the force of  weapons and without fleeing! He confronted them from the first instant with the essence of the message and the core of the case: “O people, I am the Messenger of Allah unto you, to worship Him and not to set partners with Him. These idols are intellectual falsehood. They are of no harm or benefit to you”.

From the very beginning he faced them with such clear and plain words, and from the very beginning he faced the severe struggle which he had to undergo his departure from life!

Or were the early believers in need of a prompting power to support the Prophet!

What awakened conscience would not be stirred by such a rare and unique scene! It was the scene of a man known to the people to have full intellectual power and immaculate behavior, standing alone, facing his people with a call which could bring mountains down. Words were issuing forth from his heart and lips, obedient and superb, as if in them lay all the power, will, and design of the future, as if it were fate announcing its proclamation!

But perhaps this was the prompting of a good spirit, after which Muhammad (peace be upon him) would worship his Lord as he liked, leaving the deities of his people in their place and leaving his community’s religion alone.

If such a thought occurred to some minds at that time, Muhammad (peace be upon him) soon dissipated it. He made it quite clear to the people that he was a Messenger and had to convey the message, that he could not be silent nor turn into himself after being guided by the truth and enlightenment.

Unwavering Will

All the powers of the world and nature could not have silenced him or stopped him because it was Allah Who made him speak and move and Who guided his footsteps.

The Quraysh’s reaction came as swift as flames stirred by a violent wind. Troubles began to be wreaked upon a soul unaccustomed to anything but absolute grace. The Messenger then began to teach his first lessons with utmost mastery and amazing loyalty.

The image of this scene is paramount in all places and at all times, as well as in history. Those with an awakened conscience in Makkah were pleased, filled with admiration, and came closer. They beheld a lofty and majestic man. They did not know whether his neck had become longer until it was able to touch the sky or the sky had come down to crown his head. They beheld loyalty, steadfastness and eminence.

However, the best scene they beheld was on the day when the noblemen of the Quraysh went to Abu Talib saying, “Verily, we cannot tolerate a person who insults our fathers, mocks our dreams, and finds fault with our deities. You either stop him or we fight both of you until one of the parties is destroyed.”

Abu Talib sent a message to his nephew saying, “My nephew, your people have approached me and talked about your affairs. You have to think of me and yourself and not burden me with what I cannot endure.”

What then was the attitude of the Messenger of Allah (peace be upon him)?

The only man who had stood with him seemed to be abandoning him, or rather seemed unable to confront the Quraysh who sharpened all their teeth.

The Messenger did not hesitate in his reply, and his determination did not waver. No! He did not even search for the words to show his tenacity. It was already there, efficiently rising to deliver one of his most significant lessons to the whole of humanity and to dictate its highest principles.

Thus he spoke: “O uncle, by Allah, if they put the sun on my right and the moon on my left in order to abandon this matter until it is manifested by Allah or I perish by it, I would never abandon it!” Peace be upon you, O Prophet of Islam, you who were colossal among men, and your words were colossal. Abu Talib thereupon restored his courage and the courage of his forefathers at once, clasped the right hand of his nephew with his two hands, and said, “Say what you like, for, by Allah, I will never force you to do anything at all.”

Muhammad (peace be upon him) then did not depend on his uncle for protection and security, though his uncle was capable of that, but he was the one bestowing security, protection and steadfastness on people around him.

Any honest person who beholds a scene like that cannot but hasten to love, be loyal to, and believe in that Messenger.

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The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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FEATURED New Muslims

The Prophet’s Guidance for New Muslim Youth

Prophet Muhammad came through with the message of Islam, and his target audience, so to speak, revolved around the youth of the time.

Prophet Muhammad came through with the message of Islam, and his target audience, so to speak, revolved around the youth of the time.

By Maria Zain

For new Muslims, it is vital to read up on how Prophet Muhammad (peace be upon him) kept the teenagers around him in good company, enjoining them in doing good deeds. Embracing Islam can be a life-changing experience.

Some new Muslims come to Islam alone, whereas others revert together with their whole family. If a couple decides to embrace Islam and have young children, it is most likely that their children will also become Muslims. For those with older children, especially those well in their teens, the transition can be trickier.

Some teenagers may very well follow in their parents’ footsteps whole heartedly, others may embrace Islam with a certain amount of wariness and there are probably many others who would prefer not to make the change.

However for family members who decide to come to Islam and who join them on their journey in becoming observing Muslims, it is worth to note the Sunnah on how Prophet Muhammad treated the youth. This will enable the transition to become smoother and more of a positive challenge for the family as a whole.

When Prophet Muhammad was given the first revelation in the cave of Mount Hira’, it was well known that he was 40 years old. As many men at that age, he had reached a certain pinnacle of leadership qualities. Men at the age of forty are often seen running their own corporations and enterprises, have attained successful marriages and raised teenage children.

What differentiates the Prophet’s leadership qualities, though, was that an important majority of followers were at the time new Muslim youth.

In the most important mission of any man’s plight, Prophet Muhammad was commanded to change the mindset of the pagan Arabs, to do away with waylay practices, oppressive behavior, corrupted attitudes, and to embrace Islam as their comprehensive way of life.

Islamic history relays that this was a gruelling attempt at changing the culture of stone-cold pagans who were deeply rooted in their traditions. Prophet Muhammad came through with the message of Islam, and his target audience, so to speak, revolved around the youth of the time.

Anas ibn Malik (may God be pleased with him) was one of the young men who grew very close to the Prophet. Anas mentioned that the Prophet never once uttered a word of disgrace upon him, neither any other member of the youth of society. He had worked for the Prophet and grew up observing and learning through the Prophet’s actions and behavior. Anas was recognized as one of the most fluent narrators of hadiths of his time.

Prophet Muhammad had other young companions who flocked with him like feathers of a bird. He often joked with them, calling ‘Ali ibn Abi Talib (may God be pleased with him) ‘AbuTuraab’ (father of the dust), for sleeping on the dusty ground. He was also very close to his family members, in particular his youngest daughter Fatimah, and was known to show his affection for her in public.

On several occasions, when Fatimah entered a room where the Prophet was, he would rush over to her, take her by her hands, kiss her and offer her his seat. Fatimah was also known to reciprocate in kind. But as much as the Prophet kept affectionate and jovial relations with the youth, he continuously moulded them to be the leaders of the future.

There is no doubt that ‘A’ishah, Prophet Muhammad’s wife, rose to the ranks of leadership at a very young age and as she outlived her husband for half a century, she became a teacher like no other woman seen in history. Until this very day, Muslims around the world read of her narrations and regard her with the highest respect as one of the feistiest women of the companions. Another young wife, Hafsah, daughter of Umar, was appointed as the keeper of the Holy Qur’an, a grave responsibility for any youth. This shows that though many companions were teens during the Prophet’s lifetime, adulthood was only a stone-throw away.

 How the Prophet did it?

The Prophet (peace be upon him) was also adamant in protecting the youth in public, honoring their opinions during debates, even against the wisest of Muslims.

‘Ali once narrated that youth between the age of fourteen and twenty-one needed to be befriended – treated as friends. Do we teach the Muslim youth the same way? Do we earn their trust by befriending them, respecting their opinions and helping them through difficulty much like good friends would do? Or do we continue to berate them for their mistakes; chastise them for their ignorance; and ignore them when they are in need, with the excuse that they are just ’troubled teenagers’?

The youth face a plethora of social ills today. From drugs to prostitution, from school drop-outs to poor qualifications; from obsession with pop culture to over-indulgences in peer pressure– it can be difficult for the Muslim youth to stand by Islamic principles with so many distractions surrounding them.

As parents of the youth of this chosen religion, we have to realize that education spans further than the walls of the classroom. The youth surrounding the Prophet were continuously surrounded by adults, not by their peers. They learned hands on how to deal with business transactions, travelling for da`wah (calling to God), teaching those who were illiterate (regardless of age) and engaged in household chores the way adults would do.

The Prophet would have frowned at those who removed the autonomy of the youth in making their own decisions, partaking in society, learning from real life scenarios and exploring their own interests and strengths that will eventually help them excel as adults in the real world. The Prophet was also adamant in protecting the youth in public, honoring their opinions during debates, even against the wisest of Muslims and allowing them to join him on even the most dangerous entourages. The youth surrounding the Prophet were definitely very involved in society.

Parents nowadays should not just categorize their teens as hormonal teenagers. For new Muslims, it is vital to read up on how Prophet Muhammad kept the teenagers around him in good company, always enjoining them in doing good deeds and encouraging them gently to ward off evil.

Embracing Islam as a family may be difficult, especially with elder children in tow, but showing how well they are appreciated within the realm of Islam, reinforces individualism, independence and autonomy in making decisions. The upside of a Muslim family coming together to Islam is that parents and children can learn together and teach each other as they journey along to becoming better Muslims. Even if older children decide not to follow their parents’ choice in faith, they still need to be treated with love and respect in light of the Sunnah, as in time they may open up to the beautiful faith and its stance on the importance of the youth.

Prophet Muhammad recognized the youth as important individuals of society. They were encouraged to learn and grow by participating in business trades, much like Anas ibn Malik; scholarly discussions, much like `Ali; and negotiations across nations, much like Usamah ibn Zayd; who led the Muslim army, including men who were old enough to be his grandfathers, at the tender age of fifteen.

The female youth of the time were not excluded from such responsibility. Ruqayyah (daughter of Prophet Muhammad) co-lead the first emigration to Abyssinia during the worst chapter of oppression upon the Muslims. Asmaa’ (daughter of Abu Bakr, may God be pleased with them all) risked her life during the Prophet’s and Abu Bakr’s plight to Madinah. She could have been killed, but due to her strong upbringing based on love for and fear of God, she took it upon her duty to protect the Prophet and her father when they were being hunted down by the Quraish.

Prophet Muhammad always perused kindness and patience in dealing with youngsters, treating them with respect, valuing their opinions and allowing them autonomy to make their own decisions.

Becoming a Muslim family, together, changes a person’s mindset on how they view teenagers. Instead of individuals who are either too young to make their own decision; or individuals who should be doing homework in order to earn straight A’s that will determine their success; or individuals who should be ‘enjoying’ life through partying and gossiping about celebrities, or being obsessed about reality television stars; the youth should be encouraged to be strong and active members of society.

The youth of today do not face the challenges of the youth of the companions. But they do definitely face a whole suite of fitnah (temptations) and conflicting identities in their own right. There are plenty of ways for the youth to become active members in the community; they just need to be befriended and encouraged by adults who wish to raise them as God-fearing adults rather than allow them to be trapped in the confusion of hormonal changes.

However, this has to be done in accordance with the Sunnah. Prophet Muhammad always perused kindness and patience in dealing with youngsters, treating them with respect, valuing their opinions and allowing them autonomy to make their own decisions.

For new Muslims, it is also important for their teenagers to find comrades of a feather, regardless of age and culture. As long as the new Muslim youth find a strong sense of belonging in Islam and a thriving Muslim community, their priorities as Muslims will be set on the right track and they will be able to achieve the same glory as the youth who surrounded Prophet Muhammad in the golden years of Islam.

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Source: islammessage.com

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Conversion Stories New Muslims

A New Convert Becomes Interested in Teaching Islam 2

By Editorial Staff

I find Islam a learning religion. You don’t stop from learning new things when you’re Muslim.

Perhaps everywhere in the world, more and more people are converting to Islam and start learning about its teachings.

The reasons for this are many such as the sense of calmness that they would feel, the happiness, tranquility and inner peace that they achieve after conversion.

Life challenges often lead them to this point. Moreover, being a servant to the One True God liberates a person from slavery to everything other than God.

In short, every new Muslim has an inspiring story to tell. However, in this article, we have a new, simple and short message from someone who is not only a new convert, but also a teacher. Although he wishes to remain anonymous, the message may still be inspiring.

As-salam alaikum warahmatullahi wabarakatuh (Peace, God’s mercy and blessings be upon you) brothers and sisters.

First, I would like to thank Allah (Subhana wa Ta’ala, highly exalted is He, and most high) for granting an opportunity to realize the true religion of Islam.

I would also want to thank my teachers who have been with me every step of the way. May Allah (Subhana wa Ta’ala) reward you handsomely.

I find Islam a learning religion. You don’t stop from learning new things when you’re Muslim. On this note, I know and believe it will be a wonderful opportunity if I can help my fellow brothers and sisters who would want to know more about the true religion of Islam.

Through teaching/guiding the new members, it will be of much benefit for me as I’ll be learning and keeping my faith strong.

I’m also attending Arabic language classes through social media links. So this will make it easy for me to be more perfect.

May Allah (Subhana wa Ta’ala) guide me and make me more knowledgeable about Islam as I start this noble course.

As-salam alaikum warahmatullahi wabarakatuh.

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Conversion Stories New Muslims

A New Convert Becomes Interested in Teaching Islam

By Editorial Staff

7 April, one of my unforgettable days, was the first time I went to the mosque. I was welcomed warmly during Asr (Afternoon) prayer.

Abu Bakr is now a junior teacher of Islam who wants to share his simple, short but touching story of conversion. Celebrating his first day of teaching, Abu Bakr wrote the following:

Al-Salam ‘Alaikum (Peace be upon you) my fellow Muslims. I am Abu Bakr, born Lovemore Vito from Christian family from Malawi.

My journey to Islam starts long back. In short, l was inspired by brothers and sisters l work with. Some of them were Muslims and were humble to me and everyone.

After some years l left them but l was still asking myself questions about their lifestyle. Luckily enough, l joined different groups on Facebook. Then, I started reading about Islam.

Luckily l joined Chat on faith. I was directed to Brother Fuhaid (May Allah bless him). He is the one who taught me all the doctrines on behalf of Chat of Faith. Though he was teaching me, l myself was working tirelessly reading different doctrines about Islam.

7 April, one of my unforgettable days, was the first time I went to the mosque. I was welcomed warmly during Asr (Afternoon) prayer.

About My Life after Converting to Islam

My life has totally changed because of this true and beautiful religion. I have met good and humble brothers and sisters.

Now I am always near Allah because most of my time is spent with my brothers in Islam discussing about Allah, the Last Day, life in the Hereafter and some good stories about Allah (God) and Muhammad (God bless him and grant him peace).

Why I Am Intrested in Teaching

Everything has a reward in the life of the Hereafter. If you do bad deeds you will not enter Paradise but if you do good deeds you will be rewarded with Jannatul Firdous (the Gardens of Paradise).

The Book(Quran) and Muhammad (God bless him and grant him peace)clarify clearly that the one who teaches other people about this true and beautiful religion will be rewarded after this painful world. So I am interested to impart knowledge to my fellow brothers and sisters regardless of culture, country and tribe so that Allah will reward me with Jannah (the Gardens of Paradise).

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His Companions New Muslims

`Abdullah ibn `Umar: A Great Man with a Tender Heart (Part 2)

Ibn `Umar made himself a “friend of the night”, praying at night, crying, and asking forgiveness during its latter hours before daybreak. He had once, during his youth, seen a dream. The Prophet interpreted it in a way which made the night prayer `Abdullah’s utmost hope and a means of his delight and joy.

Ibn `Umar tenderness

His generosity was never a means of arrogance. He always dedicated himself to the poor and needy.

Let us listen to him, while he narrates the story of his dream:

“During the Prophetic era, I saw a dream in which I was riding a piece of brocade which let me fly to any place in Paradise I wished. Then I saw two approaching me, intending to take me to hell, but an angel met them saying, “Don’t be afraid,” so they left me.

My sister Hafsah narrated the dream to the Prophet (peace be upon him), who said, “What an excellent man `Abdullah is. If he is praying at night, then let him pray more.”

From that day until he met with Allah, he never stopped performing his night prayer, neither while staying in one place nor while traveling. He was frequently praying, reciting the Qur’an, and praising Allah. Like his father, his tears rolled down abundantly whenever he heard a warning verse in the Qur’an.

`Ubayd lbn `Umar said: I was once reading to `Abdullah ibn `Umar this verse: “How will it be for them when We bring from every nation a witness, and bring you to witness over them all? On that day

those who disbelieved and disobeyed the Messenger will wish the earth to be split open and swallow them, but they will never conceal GOD any of their saying” (An-Nisaa’ 4:41-42) Ibn `Umar began to cry till his beard was wet from his tears.

One day he was sitting among his brothers reading “Woe to those who give insufficient measure, who when others measure for them they make full measure, but when they measure out, or weigh out for others, they give less than due. Do such not think that they shall be raised up on a Mighty Day? The Day when all mankind shall stand before the Lord of the Worlds” (Al-Mutaffifin 83:1-6). Then he repeated again and again “The Day when all mankind shall stand before the Lord of the Worlds” while his tears were rolling down like heavy rain falls from the sky until he fell down because of his tremendous sorrow and crying.

His generosity, asceticism and piety all worked together in complete harmony to shape the most magnificent merits of that great man. He gave out abundantly because he was generous. He granted the fine halal things because he was pious, never caring if his generosity left him poor because he was ascetic.

lbn `Umar (May Allah be pleased with him) was one of those who had high incomes. He was a successful, honest merchant for a greater part of his life, and his income from the treasury (Bayt Al-Mal) was abundant. However, he never saved that money for himself, but always spent it copiously on the poor, the needy, and beggars.

Following the Prophetic Model

Ibn `Umar’s generosity, asceticism, and piety, these three qualities demonstrate how sincere his imitation of the Prophetic model was and how sincere his worship.

He imitated the Prophet (peace be upon him) to the extent that he stood with his camel, where the Prophet had once stood saying, “A camel foot may stand over a camel foot.”

His respect, good behavior, and admiration towards his father reached also to a far extent. `Umar’s personality forced his foes, his relatives, and, above all, his sons to pay him respect. I say, the one who belongs to that Prophet and that kind of father should never be a slave of money. Large amounts of money came to him but soon passed, just crossing his house at that moment.

His generosity was never a means of arrogance. He always dedicated himself to the poor and needy, rarely eating his meal alone: orphans and poor people were always present. He often blamed some of his sons when they invited the rich, and not the poor ones, to their banquets, thereupon saying, “You leave the hungry behind and invite the sated ones.”

The poor knew his tenderness, felt his kindness and sympathy, so they sat down across his path for him to take them to his house. When he saw them he was like a sweet scented flower surrounded by a drove of bees to suck its nectar.

Ibn `Umar & True Richness

Money in his hands was a slave, not a master, a means for necessities and not luxury. Money was not his alone. The poor had a right to it, a mutually corresponding right, with no privilege kept to himself. His self-denial helped him to reach such great generosity that he never stored, endeavored, or had a vivid interest toward the worldly life. On the contrary, he never wished to possess more than a gown to cover his body and just enough food to keep him alive.

He who has not satisfied his appetite for 40 years has not curbed his appetite due to need or poverty, but rather due to self- denial and piety, and a trial to imitate the Prophet and his father.

He was afraid to hear on the Day of Judgment: “You have wasted all your good deeds for the enjoyment in the life of this world” (Al-Ahqaf 46:20). He realized that he was in this life just as a visitor or a passerby.

He described himself saying, “I haven’t put a stone upon another (i.e. I haven’t built anything) nor planted a palm tree since the Prophet’s death.”

Persistently on the Path

Ibn `Umar lived long enough to witness the Umayyad period, when money became abundant, and land and estates spread, and a luxurious life was to be found in most dwellings, let alone most castles.

Despite all that, he stayed like a firm-rooted mountain, persistent and great, not slipping away from his paths and not abandoning his piety and asceticism.

If life with its pleasure and prosperity – which he always escaped from – was mentioned, he said, “I’ve agreed with my companions upon a matter. I’m afraid if I change my stance I won’t meet them again.”

Then he let the others know that he did not turn his back to the worldly life owing to inability, so he lifted his hands to the sky saying, “O Allah, You know that if it weren’t for fear of You, we would have emulated our clan in the Quraysh in this life.

_________________________

The article is excerpted from the book “Men Around the Messenger”, which is translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

 

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Mu`adh Ibn Jabal: The Most Learned of Halal and Haram

By: Khalid Muhammad Khalid

Among the seventy-man delegation of the Ansar who took the oath of allegiance to the Prophet in the Second Allegiance of `Aqabah sat a young man with a bright face, graceful eyes, and a radiant smile. When he was silent, he attracted attention with his profound peacefulness and devoutness. On the other hand, when he talked, he held his people spellbound. This young man was Mu`adh lbn Jabal (May Allah be pleased with him).

Mu`adh Ibn Jabal: The Most Learned of Halal and Haram

Mu`adh Ibn Jaba was a man of remarkably enlightened, resolute, and decisive mind.

He belonged to the Ansar, and he was among the foremost believers who gave the second oath of allegiance to the Prophet (peace be upon him).

Naturally, a man of such precedence, faith, and certainty would not miss for the world a battle or an expedition. His uppermost quality was his knowledge of fiqh (jurisprudence) the practical aspect of Muhammad’s message. He reached the apex in knowledge and fiqh, to the extent that made the Prophet (peace be upon him) say, “The most learned man of my nation in halal and haram is Mu`adh Ibn Jabal.”

He resembled `Umar Ibn Al-Khattab in his enlightenment, courage and intelligence. When the Prophet sent him to Yemen, he asked him, “How will you give a judgment or settle a dispute?” Mu`adh answered; “I will refer to the Qur’an.” The Prophet then asked, “What will you do if you do not find the decree you are looking for in the Qur’an?” Mu`adh answered, “I will refer to the Prophet’s Sunnah.” The Prophet asked, “But what will you do if you do not find a decree even in the Sunnah?” Mu`adh readily answered, “I will be judge between mankind by resorting to juristic reasoning (ijtihad) to the best of my power.”

Now, Mu`adh’s staunch commitment to Allah’s Book and the Prophet’s Sunnah does not mean that he closed his mind to the countless and endless hidden or equivocal facts that await someone to unravel and adjudicate.

Perhaps both Mu`adh’s ability in juristic reasoning and the courageous usage of his intelligence enabled him to master the fiqh, excelling all other scholars. The Prophet justifiably described Mu`aadh as “the most learned man of my nation in halal and haram.”

Decisive Mind, Well-mannered

 

History portrays him as a man of remarkably enlightened, resolute, and decisive mind. For instance, `Aaez Allah lbn `AbduAllah narrated that one day he entered the mosque with the Companions of the Prophet at the dawn of `Umar’s caliphate. Then he sat among more than thirty men. Let us hear him narrate the story: “I sat with a group of more than thirty men. They were recalling a hadith of the Prophet (peace be upon him). In this ring sat a dark, swarthy young man who had a sweet voice and a radiant face.

Whenever they disputed about a hidden or ambiguous meaning in the Hadith, they at once sought his legal instruction or judgment. He seldom, if ever, spoke unless he was asked. When their meeting was over, I approached him and asked him, “Who are you, O Allah’s Slave?” He answered, “I am Mu`adh Ibn Jabal.” So I instantly felt dose to him.

Also, Shahr Ibn Hawshab said, “Whenever Mu`adh lbn Jabal was present when the Companions of the Prophet were holding a meeting, they looked at him with reverence”.

`Umar Ibn Al-khattab, the Commander of the Faithful, often consulted him. It seemed that Mu`adh had a highly disciplined mind and a captivating and convincing logic that moved peacefully and knowledgeably. When we look at his historical background, we will always see him at the center of attention.

He always sat there surrounded by people. He always maintained a discrete silence that was only broken whenever people were anxious to hear his judgment and whenever they were in dispute.

When he spoke he looked, as one of his contemporaries described, “as if light and pearls were emanating from his mouth rather than speech.”

He reached his high rank in knowledge and reverence when the Prophet was alive and maintained it after his death, notwithstanding his youth, for Mu`adh died during `Umar’s caliphate at the age of thirty-three years.

Knowledgeable

Mu`adh was generous, magnanimous, well-mannered, and good-natured. If anyone asked him for money, he would readily and gladly give it to him. His generosity made him spend all his money on charity and aid.

When the Prophet died, Mu`adh was still in Yemen, where the Prophet had sent him with the task of teaching Muslims their religion and fiqh.

After a while, Mu`adh emigrated to Syria, where he lived among its people and the expatriates as a teacher and a scholar of fiqh. When Abu `Ubaydah, the governor of Syria and a close friend of Mu`adh, died, the Commander of the Faithful `Umar Ibn Al khattab assigned Mu`adh to take his place as a ruler.

Only a few months had elapsed after his taking over when he died, humble and repentant to Allah. `Umar (May Allah be pleased with him) used to say, “If I were to grant Mu`adh Ibn Jabal succession and Allah asked me, `Why did you make him your successor?’ I would readily answer, `I heard Your Prophet say that when those who have knowledge stand before Allah, Mu`adh will be among them.”

The succession that `Umar meant here was not merely over a country or a governorship but over all the Muslim lands. When `Umar was asked before his death, “If you choose your successor now, we will give him our allegiance,” he answered, “If Mu’aadh lbn Jabal were alive and I made him my successor to the caliphate, then I died and met Allah Who asked me, `Whom did you assign to rule Muhammad’s nation?’ I would answer, `I assigned Mu`adh lbn Jabal to rule it after I heard the Prophet say ‘Mu`adh Ibn Jabal is the Imam of those who have knowledge of Judgment Day.”

The Prophet (peace be upon him) said one day, “O Mu`adh, by Allah I love you dearly, so do not forget to recite after every prayer, `Allah help me in remembering You, in offering thanks to You, and in worshiping You properly.’”

Indeed, the Prophet supplicated Allah to help him to remember Him. The Prophet persevered in stressing this great fact that tells people that authority belongs to Allah, He has the power over all, and there is no power or any might except with His permission, for He is Most High and Most Great.

Definitely, Mu`adh had learned and fully grasped this fact.

He did his utmost to cherish and apply this fundamental basis in his life from that moment onwards.

Knowledge & Practice

Mu`adh advocated knowledge and the remembrance of Allah. Moreover, he invited mankind to seek the useful and true knowledge saying, “I warn you against the deviation of wise men. You will know the truth when you see it, for it has a distinctive light!” He believed that worship was an end and a means to reach justice.

One day a Muslim asked him, “Teach me.” Mu`adh asked him, “Will you obey me if I teach you?” The man answered, “I will not disobey you in anything.” He said then, “Fast, then break your fast. Pray during the night but you must get some sleep. Earn what is halal and what is rightfully yours and do not earn sin. Die as a true Muslim. Finally, I warn you against the supplication of those who have been wronged or oppressed.”

He believed that education meant knowledge and practice; therefore, he said, “Learn whatever you like to learn, yet Allah will not make your learning worthwhile unless you practice what you have learned.”

He believed that belief and remembrance of Allah meant the perpetual calling to mind of His greatness and the perpetual calling of oneself to account for deeds before Allah does so.

His Death

At the end, death summoned Mu`adh. It was time to meet Allah. When the stupor of death creeps upon someone, his subconscious takes the reins and spurs the tongue – if it is able to – to disclose the reality of all mankind in concise words that summarize his life story.

In those blessed moments, Mu`adh faintly uttered great words that revealed a great believer, for he gazed up into the sky and humbly supplicated Allah, the Most Merciful, saying,

“Allah I used to fear You but now I implore You. Allah, You know that I did not devote my life to travel in the lands or to earn money or property but rather consecrated it to knowledge, faith and obedience, notwithstanding intense heat or hardships.”

He stretched his hand as if he were shaking death and went into a coma. His last words were, “O Death, welcome! You are a long-awaited beloved.”

At last Mu`adh ascended to Allah’s Paradise.

_________________________

The article is excerpted from the book Men Around the Messenger, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

Khalid Muhammad Khalid (1920-1996) is a modern Egyptian Muslim thinker. He is most known for his book Rijal Hawla al-Rasul (Men Around the Messenger). He wrote many books about the life and the companions of the Prophet, peace be upon him.

 

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Hamzah ibn `Abdul-Muttalib: The Lion of Allah & Martyr of Martyrs (Part 1)

By: Khalid Muhammad Khalid

Hamzah: Uncle & Brother

After a day full of work, worship, and entertainment, the people of Makkah fell into a deep sleep.

The people of the Quraish were turning in their beds except for one who forsook his bed of sleep. He used to go to bed early, rest for a few hours, then wake up in great anxiety for the expected appointment with Allah. He went to the praying corner in his room to supplicate to his God.

Hamzah ibn `Abdul-Muttalib: The Lion of Allah

Hamzah was not only physically strong, but was also wise and strong-willed.

Whenever his wife awakened upon hearing the voice of his long supplications, she shed tears out of warm sympathy and asked him not to take it so hard and to get some sleep. He only answered her in tears, ”The time for sleep is over, khadijah.”

At that time Muhammad was not yet a serious problem for the Quraish, although he had started to draw their attention as he started to spread his call secretly; those who believed in him were still quite few.

There were people among the non-believers who loved and respected him. They yearned to declare their belief in him and become one of his followers, but their fear of the prevailing norms and the pressure of inherited traditions prevented them. Among them was Hamzah lbn `Abdul-Muttalib, the Prophet’s paternal uncle who was at the same time his brother through fosterage (i.e. they had been breast-fed by the same woman).

The Call

Hamzah was fully aware of the greatness of his nephew and of the truth he came with. He used to know him not only as a nephew, but also as a brother and friend because they both belonged to the same generation.

They always played together and walked together on the same road of life step by step. But in their youth they departed, each one in his own way: Hamzah preferred the life of leisure, trying to take his place among the prominent leaders of the Quraish and Makkah, while Muhammad chose the life of seclusion away from the crowd, immersed in the deep spiritual meditation that prepared him to receive the truth.

Despite the fact that each of them had a different way of living out his own youth, Hamzah was always attentive to the virtues of his friend and nephew. Such virtues helped Muhammad to win a special place in the hearts of people and helped to draw a clear outline for his great future.

The next day, Hamzah went out as usual. At the Ka`bah he found a number of Quraishi noblemen. He sat with them, listening to what they had to say: they were talking about Muhammad.

For the first time Hamzah saw them worried about the call his nephew was propagating with a tone of bitterness and rage marking their voices. Before that, they had never paid attention – at least they had pretended not to do so – but on that day their faces looked perplexed, upset, and aggressive.

Hamzah laughed at their talks and accused them of exaggeration. Abu Jahl said to his companions that Hamzah was the best one to know the danger of his nephew’s call and that he pretended to underestimate this danger till the Quraish would relax so much that when they awakened it would be after his nephew had complete control over them.

They kept talking and threatening while Hamzah sat, sometimes smiling, sometimes frowning. When they dispersed his head was full of new ideas about the issues of his nephew that they had discussed in his presence.

Strong Belief

Days passed and the Quraish’s whispering about the Prophet’s call increased. Later, whispering turned into provocation and Hamzah watched from a distance. His nephew’s composed, steadfast attitude towards their provocations puzzled him. Such an attitude was quite unfamiliar to the Bani Quraish, who were themselves known to be strong and challenging.

If doubts of the greatness and truth of Muhammad could steal into anyone’s heart, they would have never stolen into Hamzah’s heart, because he was the best one to know Muhammad from his early childhood to his youth, then to his proud, honest manhood. Hamzah knew Muhammad as he knew himself and maybe more.

Since they had come into life together, grown up together, and attained full strength together, Muhammad’s life had been as pure and clear as the sunlight. It never occurred to Hamzah that Muhammad could make an error or a doubtful act in his life. He never saw Muhammad angry, hopeless , greedy, careless, or unstable.

Hamzah was not only physically strong, but was also wise and strong-willed.

Therefore, it was natural for him to follow a man in whose honesty and truthfulness he wholeheartedly believed. Thus he kept a secret in his heart that was soon going to be disclosed.

Then came the day. Hamzah went out of his house towards the desert carrying his bow to practice his favorite sport of hunting (in which he was very skilled). He spent most of his day there. On his way home he passed by the Ka`bah as usual, to circumambulate it.

Near the Ka`bah, a female servant of `Abdullah lbn Jud`an saw him and said, “O Abu `Umarah!

You haven’t seen what happened to your nephew at the hands of Abu Al-Hakam ibn Hisham. When he saw Muhammad sitting there, he hurt him and called him bad names and treated him in a way that he hated.”

She went on to explain what Abu Jahl had done to the Prophet of Allah. Hamzah listened to her carefully and paused for a while, then with his right hand he picked up his bow and put it on his shoulder. He walked with fast, steady steps towards the Ka`bah, hoping to meet Abu Jahl there. He decided that if he did not find him, he would search for him everywhere till he did.

As soon as he reached the Ka`bah he glanced at Abu Jahl sitting in the yard in the middle of the Quraishi noblemen. Hamzah advanced very calmly towards Abu Jahl and hit him with his bow on the head till it broke the skin and bled. To everybody’s surprise, Hamzah shouted, “You dare to insult Muhammad while I follow his religion and I say what he says? Come and retaliate upon me. Hit me if you can.”

In a moment they all forgot how their leader Abu Jahl had been insulted and they were all thunderstruck by the news that Hamzah had converted to Muhammad’s religion and that he saw what Muhammad saw and said what he said. Could Hamzah really have converted to Islam when he was the strongest and most dignified Quraishi young man?

Such was the overwhelming disaster to which the Quraish were helpless, because Hamzah’s conversion would attract others from the elite to do the same. Thus Muhammad’s call would be supported, and he would find enough solidarity that the Quraish might wake up one day to find their idols being pulled down. Indeed, Hamzah had converted, and he announced what he had kept secret in his heart for so long.

Loss & Uncertainty

Again Hamzah picked up his bow, put it on his shoulder, and with steady steps and full strength left the place with everyone looking disappointed and Abu Jahl licking the blood flowing from his wounded head.

Hamzah possessed a sharp sight and dear consciousness. He went home, and after he had relaxed from the day’s exhaustion he sat down to think over what had happened. He had announced it in a moment of indignation and rage. He hated to see his nephew getting insulted and suffering injustice with no one to help him.

Such racial zeal for the honor of Bani Hashim’s talk had made him hit Abu Jahl on the head and shout declaring his Islam. But was that the ideal way for anyone to change the religion of his parents and ancestors and to embrace a new religion whose teachings he had not yet become familiar with and whose true reality he had not acquired sufficient knowledge of?

It was true that Hamzah had never had any doubts about Muhammad’s integrity, but could anybody embrace a new religion with all its responsibilities just in a moment of rage as Hamzah had done?

Yearning for Guidance

It was true that he had always kept in his heart a great respect for the new call his nephew was carrying and its banner, but what should the right time have been to embrace this religion if he was destined to embrace it? Should it be a moment of indignation and anger or a moment of deep reflection?

Thus he was inspired by a clear consciousness to reconsider the whole situation in light of strict and meticulous thinking.

Hamzah started thinking. He spent many restless days and sleepless nights. When one tries to attain the truth by the power of mind, uncertainty will become a means of knowledge, and this is what happened to Hamzah.

Once he used his mind to search Islam and to weigh between the old religion and the new one, he started to have doubts raised by his innate inherited nostalgia for his father’s religion and by the natural fear of anything new. All his memories of the Ka`bah, the idols, the statues and the high religious status these idols bestowed on the Quraish and Makkah were raised.

It appeared to him that denying all this history and the ancient religion was like a big chasm which had to be crossed. Hamzah was amazed at how a man could depart from the religion of his father that early and that fast. He regretted what he had done but he went on with the journey of reasonable thinking.

Faith and Certainty

But at that moment, he realized that his mind was not enough and that he should resort sincerely to the unseen power. At the Ka`bah he prayed and supplicated to heaven, seeking help from every light that existed in the universe to be guided to the right path.

Let us hear him narrating his own story: “I regretted having departed from the religion of my father and kin, and I was in a terrible state of uncertainty and could not sleep. I came to the Ka`bah and supplicated to Allah to open my heart to what was right and to eliminate all doubts from it. Allah answered my prayer and filled my heart with faith and certainty. In the morning I went to the Prophet (peace be upon him) informing him about myself, and he prayed to Allah that He may keep my heart stable in this religion.

In this way Hamzah converted to Islam, the religion of certainty.

_________________________

The article is excerpted from the book Men Around the Messenger, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

Khalid Muhammad Khalid (1920-1996) is a modern Egyptian Muslim thinker. He is most known for his book Rijal Hawla al-Rasul (Men Around the Messenger). He wrote many books about the life and the companions of the Prophet, peace be upon him.

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Hamzah ibn `Abdul-Muttalib: The Lion of Allah & the Martyr of Martyrs (Part 2)

By: Khalid Muhammad Khalid

Hamzah ibn `Abdul-Muttalib: The Lion of Allah & Martyr of Martyrs (Part 1)

Allah supported Islam with Hamzah’s conversion. He was strong in defending the Prophet of Allah (peace be upon him) and the helpless amongst his Companions. When Abu Jahl saw him among the Muslims, he realized that war was inevitably coming.

Hamzah ibn `Abdul-Muttalib: The Lion of Allah & the Martyr of Martyrs (Part 2)

Since his conversion, Hamzah devoted all his life and power to Allah and His religion.

Therefore he began to support the Quraish to ruin the Prophet and his Companions. He wanted to prepare for a civil war to relieve his heart of anger and bitter feelings.

Hamzah was unable, of course, to prevent all the harm alone, but his conversion was a shield that protected the Muslims, and was the first source of attraction to many tribes to embrace Islam. The second source was `Umar Ibn Al-Khattab’s conversion, after which people entered Allah’s religion in crowds.

Since his conversion, Hamzah devoted all his life and power to Allah and His religion till the Prophet peace be upon him) honored him with the noble title, “The Lion of Allah and of His Messenger”.

The first military raid launched by the Muslims against their enemies was under the command of Hamzah. The first banner that the Prophet handed to any Muslim was to Hamzah. In the battle of Badr, when the two conflicting parties met, the Lion of Allah and of His Messenger was there performing great wonders.

The defeated remnants of the Quraish army went back to Makkah stumbling in disappointment. Abu Sufyan was broken hearted with a bowed head as he left on the battlefield the dead bodies of the Quraish martyrs such as Abu Jahl, Utbah ibn Rabii`ah, Shaibah ibn Rabii`ah, Umaiyah ibn khalaf, `Uqbah ibnn Abi Mu`ait, Al-Aswad ibn `Abdul Al-Asad Al-Makhzumi, Al- Wallid ibn `Utbah, Al-Nafr ibn Al-Haarith, Al-`Aas lbn Sa`eed, Ta`mah ibn `Addi and tens of other great Quraish.

But the Quraish would not accept the defeat easily. They started to prepare the army and to pull together all powers to avenge their honor and their dead. They insisted to continue the war.

Uhud

In the Battle of Uhud, all the Quraish went to war together with their allies from the Arabs, under the leadership of Abu Sufyan once again.

The Quraishi leaders had targeted two persons in the new battle, namely, the Prophet and Hamzah (May Allah be pleased with him). If one had heard them talking and plotting before the war, one would realize that Hamzah was their second main target after the Prophet.

Before they went to war, they had already chosen the person in charge of assassinating Hamzah: an Abyssinian slave with extra ordinary skill in spear throwing. They planned for him to kill Hamzah, his only role being to hit him with a deadly spear. They warned him not to be busy with any other preoccupation other than Hamzah, regardless of the situation on the battlefield. They promised him the excellent reward of his freedom.

The slave, whose name was Wahshiy, was owned by Jubair ibn Mut`am. Jubair’s uncle had been killed in the Battle of Badr, so Jubair said to Wahshiy, “Go out with the army, and if you kill Hamzah you will be free.” Afterwards, the Quraish sent Wahshiy to Hind Bint `Utbah, Abu Sufyan’s wife, to give him more encouragement to kill Hamzah, because she had lost her father, uncle, brother, and son and it was said that Hamzah had been behind their deaths.

This was the reason why Hind was the most enthusiastic one of all the Quraish to escalate the war.

All she wanted was Hamzah’s head, whatever the cost might be. She spent days before the battle pouring all her rage into Wahshiy’s heart and making the plans for him. She promised him if he killed Hamzah she would give him her most precious trinkets. With her hateful fingers she held her precious pearl earrings and a number of golden necklaces around her neck and gazed at him saying, “All these are yours if you kill Hamzah.”

Wahshiy’s mouth watered for the offer, and his soul yearned for the battle after which he would win his freedom and cease to be a slave, in addition to all the jewelry decorating the neck of the leading woman of the Quraish, the wife of its leader, and the daughter of its master. It was clear then that the whole war and the whole conspiracy were decisively seeking Hamzah.

Thus the Lion of Allah and of His Messenger died as a great martyr. His death was as unusual as his life, because it was not enough for his enemies to kill him. They sacrificed all the men and money of the Quraish to a battle only seeking the Prophet and his uncle Hamzah.

Worse Loss

The battle ended and the polytheists mounted their camels and led their horses back to Makkah. The Prophet (peace be upon him) and his Companions examined the battlefield to see the martyrs. There, in the heart of the valley, the Prophet was examining the faces of his Companions who had offered their souls to their Lord and had given their lives as a precious sacrifice to Him.

The Prophet suddenly stood up and gazed in an upset manner at what he saw. He ground his teeth and dosed his eyes. He never imagined that the Arabic moral code could be that savage so as to cut and disfigure a dead body in the dreadful way that had happened to his uncle, the Lion of Allah, Hamzah Ibn `Abdul Muttalib. The Prophet opened his shining eyes and looked at the dead body of his uncle saying, “I will never have a worse loss in my life than yours. I have never been more outraged than I am now”.

Then he turned to his Companions saying, “It is only for the sake of Safiyah (Hamzah’s sister) that she should be grieved and that it should be taken as a practice after me. Otherwise, I would have ordered him to be left without burying so that he may be in the stomachs of beasts and in the craws of birds. If Allah destines me to win over the Quraish, I will cut thirty of them into pieces.”

Best Honor

Therefore, the Companions shouted, “By Allah, if one day we conquer them, we will cut them in a way that no Arab has done before!” Allah honored Hamzah by making his death a great lesson for the Muslims to learn justice and mercy, even in situations when penalties and retaliation were justified.

No sooner had the Prophet finished his threatening words, then a revelation came down to him while he was still standing in his place with the following verse:

Call mankind to the Way of your Lord with wisdom and sound advice, and reason with them in a well-mannered way. Indeed your Lord is well aware of those who have gone astray from His way, and He is well aware of those who are guided. And if you retaliate, let your retaliation be to the extent that you were afflicted, but if you are patient, it will certainly be best for those who are patient; and be patient, yet your patience is only with the help of God, and do not sorrow for them, not distress yourself at what they devise. Indeed GOD is with those who are pious, and those who are doers of good. (An-Nahl 16:125-127)

The revelation of these verses in this situation was the best honor for Hamzah. As stated before, the Prophet loved him dearly because he was not only an uncle, but also his brother by fosterage, his playmate in childhood, and the best friend in all his life.

_________________________

The article is excerpted from the book Men Around the Messenger, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

Khalid Muhammad Khalid (1920-1996) is a modern Egyptian Muslim thinker. He is most known for his book Rijal Hawla al-Rasul (Men Around the Messenger). He wrote many books about the life and the companions of the Prophet, peace be upon him.

 

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Prophet’s Physical Features: As If You Were Seeing Him

By: Salman Al-Oadah

One feels amazed by the degree of detailing in the description of the Prophet’s physical features. The scholars talked about his external traits in the minutest way.

Prophet’s Physical Features

His body was moderate in everything. He was neither too tall, nor too short, but average height.

His Hair

Thus, they described the hair on his head. It was neither tightly curly nor completely straight, but between the two. At times it would grow until it reached his shoulders, and at others he would cut it to the level of half the ears. And he took good care of it:

Aisha said that “when he was combing his hair, it was like paths of sand being furrowed by that comb”. (Al-Bayhaqi))

Um Hani’ reports that ‘the Messenger of God once came to Mecca, and he had four braids’. (Ahmad, Abu Dawud, At-Tirmidhi)

In another report, she says: “I saw four braids in the hair of the Messenger of God”. (Ahmad, Abu Dawud, At-Tabarani)

His Face

His face was also meticulously portrayed. He had a round face (Muslim, Ibn Hibban), not a complete roundness, but it was like the moon when it is complete. And it was white with a slight ruddiness, as if the sun or the moon were running in it. (Ahmad, Muslim, Al-Bayhaqi) He also had a broad forehead.

Aisha said: ‘The Messenger had a spread out forehead. When it appeared from among the hair, or he would look at us at daybreak or at the onset of the night, or when he turned up to face people, they would see as if the light of a lantern were twinkling on his forehead’. (Al-Bayhaqi, Ibn `Assakir)

His eyes were large and white, as if having kohl. (Ahmad, At-Tirmidhi, At-Tabarani, Al-Bayhaqi) His nose was straight with a little protruding in the middle. (At-Tabarani, Al-Bayhaqi) His cheeks were straight and white. (At-Tabarani, Al-Bayhaqi) His mouth was rather large (Ahmad, Muslim, At-Tirmidhi) and had space between his foreteeth. (At-Tabarani, Al-Bayhaqi) He took great care to clean his teeth by brushing them. (Ahmad, Al-Bukhari, Muslim)

He also had a thick beard. (Ahmad, Muslim, Ibn Hibban) Yet it was neither too long nor too short. He made a point of combing it, cleaning it, anointing it and perfuming it. (Ahmad, Al-Bukhari, Muslim, An-Nasa’i, Ibn Hibban)

His Body

His body was moderate in everything. He was neither too tall, nor too short, but average height. (Ahmad, Al-Bukhari, Muslim)

His Clothing

As for his clothing, he was not particularly strict on garments. He would not ask for what was not to be found, nor refute what was at hand. He put on a gown imported from Levant. (Ahmad, Al-Bukhari, At-Tirmidhi, Ibn Majah)

He put on a turban. (Ahmad, Muslim, Abu Dawud, Ibn Majah, At-Tirmidhi)

And he put on a cloak and a wrapper. (Ahmad, Al-Bukhari, Muslim) He used to like good, clean clothing. But he did not exaggerate in it and dressed without the least sense of pride. He never wore long clothes. He warned people against it, especially if it was accompanied by vanity. He said: ‘God turns away from one who drags his clothes out of vanity’. (Ahmad, Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi)

His Humility

The Prophet was the best exemplar of simplicity, and hated vanity and arrogance. His constant aim was to remain close to the people in his nutrition, clothing, transport, and when sitting. One day he slept on a bed which left its traces on the side of his body (Ahmad, Al-Bukhari, Muslim) because there was nothing thick between him and the bed. He would often sit on the ground, eat on the floor, and sit on a straw mat. (Ahmad, Al-Bukhari, Muslim)

One day, Mulaikah, Anas iin Malik’s grandmother, invited the Prophet over to share a meal which she had prepared in his honor.

He answered and ate of the food, then said: ‘Stand up so you can pray behind me’. Anas said: ‘So I brought a straw mat which had grown black with use. I sprayed it with water, and then the Prophet stood on it. The orphan and I stood behind him, and the elderly woman behind us. He prayed two rak’has and then he left.’ (Ahmad, Al-Bukhari, Muslim, Abu Dawud, An-Nasa’i)

The mountains would have been made gold and silver for him if so he had wished. Yet what he loved was simplicity (Ahmad, At-Tirmidhi, At-Tabari) and spontaneity. He stayed away from affected behaviour. He preferred to be close to the people and be one of them, never assigning on them tasks beyond their capacity.

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The article is excerpted from the author’s book “In the Company of the Prophet (God’s Chosen Messenger)”.

 

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