Tag: true believers

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Fasting New Muslims

Qur’anic Gems: Juz’ 20

Welcome to a new interesting episode of the Qur’anic Gems series with Nouman Khan.

In this episode, Nouman reflects on the verse number 10 of Surat Al-Qasas (the 28th chapter of the Qur’an).

He talks in brief about the incident of Prophet Musa (peace be upon him) when he was thrown into the river in his childhood and how Allah the Almighty inspired his mother to do that.

Follow us on this fascinating episode to know more about this incident and how Allah firmed the heart of his mother.

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Ethics & Values New Muslims

The Believers: The Qur’anic Model

The Qur'an

According to the Qur’an, a believer is by definition someone who stands out for his good deeds.

Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)

It goes without saying that the Qur’an is the Book of guidance par excellence, instructing man how to live his life. As part of its grand plan of instruction, the Qur’an spells out concisely the definition and outstanding features of believers, which are embodied most clearly in verses 1-11 of Surat Al-Mu’minun.

Significantly enough, the surah itself is entitled Al-Mu’minun (Believers) and it opens with the passage under discussion here. As to the importance and excellence of these particular verses the following hadiths further clarify the point.

It is reported on `Umar’s authority in the “Musnad of Imam Ahmad” that once after receiving a fresh part of divine revelation, the Prophet Muhammad (peace and blessings be upon him) made the following supplication in the presence of those Companions sitting around him:

“O Lord, grant us increase and do not afflict us with decrease. Exalt us and do not abase us. Bestow upon us and do not deprive us. Grant us superiority over others and do not deprive us. Grant us superiority over others and do not make others superior to us. Be pleased with us and bless us with Your pleasure.”

He then added:

“I have just now received such verses that whoever acts upon these will go straight to Paradise.”

He then recited this passage from Surat Al-Mu’minun which had then been revealed to him. More importantly, the following hadith throws ample light on the significance of the passage.

On being requested to describe the Prophet’s conduct, which would serve as a model for subsequent generations to emulate, ‘A’ishah, the Prophet’s wife, replied that his conduct exemplified what is stated theoretically in the Qur’an: “His character was that of the Qur’an.” (Ahmad, Muslim and Abu Dawud) . To illustrate her point further, she recited these verses of Surat Al-Mu’minun. (Kitab At-Tafsir, An-Nasa’i’s Sunan)

On studying these verses one can form a clear idea of the Qur’anic model of believers. This passage describes both their sound beliefs and right conduct. The first and foremost point is that the Qur’an accords equal importance to both creed and deed. Both of these should be sound and wedded to the goal of pleasing Allah.

Belief which is not supported by right conduct and by the same token, good deeds which are lacking firm belief in the articles of faith prescribed by the Qur’an, are not acceptable.

According to the Qur’an, a believer is by definition someone who stands out for his good deeds. This amalgam of sound beliefs and right conduct alone ensures success in this world, and more particularly, in the everlasting Afterlife. The Qur’an assures abiding success to those who display the seven characteristics as outlined in this passage.

Another amazing feature of this passage is that it covers the entire gamut of both individual and collective life. Furthermore, it takes into account major social, sexual, moral, economic and spiritual activities. This concise passage thus instructs man in all the important spheres of life, enabling him to profess and practice life as a believer. Implicit in it is also the truth that the profession of Qur’anic beliefs invests man with excellent conduct and perfect morals and manners.

The connection between belief and conduct is logical, rather inevitable. Any flaw in one’s conduct betrays some weakness in one’s faith. Otherwise, in the scheme of things ordained by Allah, sound beliefs must result in excellent conduct.

This explains why the passage opens with the assertion that believers are destined to achieve success. This Qur’anic proclamation does not hinge on any partisanship or jingoism. It rather states the law of nature that true believers, in view of their perfect conduct, which is expected of them, are bound to attain success.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation.

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Categories
Ethics & Values New Muslims

The Believers: The Qur’anic Model (2/2)

prayer

For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them.

The Believers: The Qur’anic Model (Part 1)

Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)

It emerges that believers are those who are characterized by, at least, seven features. Belief should imbue them with these seven outstanding traits, observable in their individual and collective life. As already hinted at, these encompass a wide range of human activities. Significantly enough, this account commences and concludes with a pointed reference to salah (prayer).

Believers are distinct in terms of their total devotion to prayer. It forms the very pivot of their existence. At one level, prayer signifies their complete surrender to their Creator, their willingness to lead life in accordance with His directives and their concern for their moral and spiritual sustenance and growth.

On the singular importance of prayer, the Prophet (peace and blessings be upon him) is on record as saying, as reported by Anas: “Prayer is the joy of my eye.” (Ahmad and An-Nasa’i)

Not only do believers offer prayer, they do so with the utmost humility. In other words, humbleness towards their Lord and towards fellow human beings is their mark of distinction. Prayer moulds them into better human beings who are considerate and conscientious. The Qur’anic expression khushu` literally means humbleness.

This should characterize the believers’ prayer, as is emphasized in several hadiths. Outwardly they should appear humble towards Allah while offering prayers.

Moreover, this quality should pervade their hearts. At one level, it underscores their full attention and devotion to various postures within prayer, avoiding any contact with or interest in anything outside prayer while so engaged.

In the broader context, however, it points to turning to Allah in all matters of life. Only His pleasure engages them and on a constant and consistent basis. It also ensures their utmost sincerity. It trains them to display total commitment to any task which they undertake.

Since only such acts catch their attention which seek to please God, their mindset and their entire way of life are God-oriented. And this is what makes their lives and of others in their company full of peace and cordiality.

As a result of their engagement with prayer, the second feature special to believers is their aversion to anything vain. Whatever does not contribute positively to their moral and spiritual development and to the betterment of the society which they erect, does not evoke their interest.

The Qur’anic expression employed, taqwa, is pregnant with meaning. Apart from ruling out evil in any form, it strikes a fatal blow to all such pursuits which have only entertainment value.

For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them. The Qur’an does not negate the point that the world or human society is or can be altogether free from vanities. Believers, however, make a point of passing it by.

Almost the same truth is reiterated in Surat al-Furqan:

Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance). (Al-Furqan 25:72)

In sum, prayer turns them into such decent and God-conscious people that they disregard everything which may distract them from God’s way. Avoidance of vain talk and fruitless pursuits is thus their second prominent feature. The importance of this may be appreciated best in the larger social context. If such restraint is observed, it makes social life immensely meaningful and genuinely rewarding.

Another trait of believers is their constant and consistent engagement with acts of charity. This may obviously refer to their hearty payment of the obligatory zakah. Or it may be construed in a general, wider sense of contributing to all such projects which aim at ameliorating the condition of the poor and the underprivileged. Throughout, their main concern is to purify themselves and attain the heights of self-development. Included therein is the development of their morals and manners and the purification of their wealth.

Qur'an

Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.

In turn, it renders them as devout individuals who care for their fellow human beings and the wider community. Not only do they make a point of cheerfully paying the compulsory zakah, they also participate wholeheartedly in all such projects which bring peace and joy to members of their society.

Thus the quality of both individual and collective life is enhanced. A way of life with abundant charity promotes the virtues of hospitality and generosity, creates an atmosphere conducive to cordial social relations and a sense of fraternity and helps ease the tensions arising out of class and financial distinctions. Believers thus create a society which is largely free from inner conflicts and dissensions.

That believers guard their private parts is, once again, a virtue of immense value for both their individual life and for society as a whole.

Studied together with the next verse which clarifies that they should only have sexual relations with their wives and the women whom they legitimately possess brings to the fore the healthy Islamic stance on sexual conduct.

Islam recognizes sex like any other natural function of men and women. It does not prescribe abstinence from sex as a prerequisite for spirituality. Nor does it regard sex as something dirty or shameful.

The significance of this Qur’anic stance comes out more clearly when one compares it with the Christian attitude. In Christianity, sex even within wedlock is seen as an obstacle to achieving salvation. (For details see the Bible: Mt. 22:30 and I Cor. 7:32-34.)

Islam strikes a balance in terms of sanctioning sexual ties within marriage on the one hand and on the other, condemning all forms of extra-marital sex as a cardinal sin which incurs God’s wrath. In the passage under discussion believers are projected as men and women with this balanced, moderate approach towards sex.

Under the sobering influence of Islamic teachings in general and of prayer in particular, believers display exemplary restraint in satisfying their natural sexual urges. In so doing, they do not exceed limits. In essence, a note of moderation permeates the conduct of believers, be it with regard to sex or any other human activity.

The next two traits of believers relate to transactions and their sociocultural, moral and economic life. Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.

Being ever-conscious of their trust to God, it is not surprising to find them so particular about discharging their obligations. Their honesty and fair dealings in monetary and contractual matters contributes to producing and sustaining cordial, friendly social relations, characterized by mutual trust, welfare and sincerity. As a result, the life enjoyed by them is peaceful and fulfilling.

Anxiety or the constant threat of betrayal and the rat race in a cut-throat world does not haunt them. On the contrary, their community life is imbued with acts of charity, sexual restraint, good will and fellow-feeling.

Closely related to honoring trusts is the virtue of keeping promises, which also characterizes believers. They are ever true to their word to their Creator and to fellow human beings in terms of fulfilling the duties which they owe to God and to their social contacts, starting with familial ties and extending to wider community roles.

In so doing, they sacrifice their self-interest. Rather, they lead a life full of self-abnegation and altruism.

It goes without saying that such an attitude cements and reinforces strong family and community relations, which become marked by trust, love and understanding.

In his sermons addressed to the Companions during his Prophetic career the Prophet Muhammad (peace be upon him) made a point of exhorting believers to keep their trusts and promises. He made it plain that one without this virtue cannot be taken as a believer.

This Qur’anic account, mainly of the conduct of believers in their individual and collective life, is rounded off with a pointed reference to their religious observance. They are particular about offering prayer on time and do not miss it. While at the beginning of the passage humility in prayer is mentioned, the concluding note speaks of punctuality and keenness in offering prayer.

They are so diligent in the performance of this duty that they do not miss out any of its components. More significantly, they try their level best to internalize the essence and spirit of prayer in their conduct, as a result of which they grow into perfect human beings. Not only do they observe their religious obligations, they also acquit themselves well of their social role, as a responsible, faithful members of their community.

Believers possessing these traits are promised the inheritance of Paradise, the highest reward imaginable for man. They deserve this in view of their achieving the standard expected of them by God. In essence, the Qur’anic passage holds out a mirror for us to soul-search and a model to emulate.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005.

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New Muslims Worldview

Does Islam Teach Terrorism?

Does Islam allow the killing of innocent people? Does Islam permit terrorism? Can Islam be judged by what some people do?

To know the answer to these questions, watch this Show.

 

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Source: Taken with kind permission from thedeenshow.com.

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Categories
Ethics & Values New Muslims

The Muslim: The True, The Best & The Ideal

`Abdullah ibn `Umar (may Allah be pleased with them) narrated that the Prophet (peace be upon him), said, “The Muslim is he from whose tongue and hands Muslims are safe. And the Muhajir (immigrant) is he who abandons all what Allah has forbidden.” (Al-Bukhari)

muslim

The best Muslim is defined as he who offers food to the needy and greet every one with peace.

The hadith implies that the perfect Muslim is he who refrains from abusing people physically, verbally, and mentally. In return, people will trust him and feel secure and comfortable when dealing with him.

The Basic Islam

The basic Muslim as mentioned in other traditions is he who fulfills the five pillars of Islam: testifying that there is no God but Allah and Mohammad is His messenger, offering prayers in time, gave obligatory charity (zakah), fasting the month of Ramadan, and performing pilgrimage to Mecca if one has the means to afford it.

The True Islam

The above hadith defines the Muslim as he from whose tongue and hands Muslims are safe. Scholar of Islam say that hadith refers to the perfect or true Muslim.

The true Muslim is he who, in addition to believing and performing all the pillars of Islam, refrains from harming anybody either by words or actions.

It stresses that the real Muslim avoids causing any kind of harm to people. In other words, one cannot be a true Muslim unless his religious practices of Islam are reflected in his dealings with people in real life.

The true Muslim does not only meet the basic requirements but also is always striving to be a peaceful person who respects the rights of people and refrains from causing any sort of harm, damage, or injury to them either by words or actions.

But he who practices the pillars of Islam and various acts of worship, but at the same time, he treats people with bad manners and pays no respect to their rights, is unable to understand the reality of Islam. Such a person has indeed failed to realize the significance of the acts of worship and the wisdom and spirit behind them.

The Best Islam

Moreover, according to other traditions, the best Muslim is defined as he who offers food to the needy and greet every one with peace.

`Abdullah ibn `Umar said that a person asked Allah’s Messenger, “Which Islam is the best?” He replied, “To offer food and greet with peace those whom you know and those whom you don’t know.” (Al-Bukhari and Muslim.)

Offering food symbolizes benefiting people by actions; food is mentioned here because it is easy and available, everyone can donate some food. Greeting people with peace symbolizes benefiting them by nice, encouraging, and supporting words; peaceful greeting is mentioned because it is simple and no one has an excuse not to do it.

Accordingly, the best Muslim is he who does not only abstain from harming people but also is doing his best to be beneficent to people as much as he can by words and actions.

The Ideal Muslim

The ideal Muslim not only acts with people with kind, pleasant, peaceful, and respectful manners; and is beneficent to them but also keeps himself away from nonsense and useless words and actions. He does not waste his time and/or efforts in vain actions and purposeless speeches. The

Prophet (peace be upon him) said: “Part of someone’s being a good Muslim is his leaving alone that which does not concern him.” (At-Tirmidhi)

The True Muhajir

The Prophet gave orders to his Companions to migrate to Madinah to escape the persecution of Quraish. They migrated to Madinah gradually and secretly; they left behind their houses, wealth, and possessions for supporting Allah and his Messenger.

The immigrant was honored for his great sacrifices and given the title of “Muhajir”. And he was promised a great reward from Allah. The immigration had stopped after the conquest of Makkah.

The hadith defines the true Muhajer as the one who, in addition to migrating from his homeland to the land of Islam, keeps himself away from all sorts of evil practices; and abandons whatever Allah has forbidden.

But he who migrated from his homeland to the land of Islam, and but does not refrain from indulging in sins and misconduct, has indeed failed to achieve the purpose behind his migration.

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The article is excerpted from the author’s  “The True Muslim” , published by Islam Presentation Committee (IPC), Kuwait.

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Categories
Ethics & Values New Muslims

Does Islam Command Attacking Churches?

Can attacking the places of worship, i.e. churches, be justified in any religious teachings including Islamic? What does Islam say and teach about that? How can a religion be judged correctly?

It is safe to say that a given religion can be judged correctly only by two things: its own teachings and the practice of the mainstream doctrine of this religion. A religion cannot be judged by the centrifugal practices or beliefs of some followers, be they liberal or extremist, hither or thither.

churches

Islam pleads the cause of religion and defends all religions as well as their places of worship.

Attacking the places of worship is a criminal act which is done by individual followers of all religions all over the world. It is unfair to claim that it is Muslims only who attack the places of worship.

In fact, Islam prohibits any assault against the places of worship. The alleged attacks on the places of worship if really carried out by Muslims go against the well-established Islamic teachings. Such acts serve as odd precedents in the Islamic history. Suffice it to say they break with tradition.

Churches in Islamic History

The Messenger of Allah once wrote to the bishop of Banu Al-Harith Ibn Ka’b and the bishops and priests of Najran, their followers and their monks that everything, small or great, pertaining to their churches, chapels and monasteries would remain in their possession, that Allah and His Messenger would guarantee that no bishop would be removed from his see, nor any monk from his monastery, nor any priest from his office and none of their rights or powers would be changed as long as they were sincere and good, and no cruelty would be shown to them. This was scribed by Al-Mughirah.

Umar ibn Al-Khattab, the Second Muslim Caliph, concluded a treaty with the people of Jerusalem which read:

This is the assurance of safety which the servant of God, Umar, the Commander of the Faithful, has granted to the people of Jerusalem. He has given them an assurance of safety for themselves, for their property, their churches, their crosses, the sick and the healthy of the city, and for all the rituals that belong to their religion. Their churches will not be inhabited [by Muslims] and will not be destroyed. Neither they, nor the land on which they stand, nor their crosses, nor their property will be damaged. They will not be forcibly converted.

The people of Jerusalem must pay the poll tax like the people of (other) cities, and they must expel the Byzantines and the robbers. All this from the book they shall have as a pact of Allah, and as protection from his Messenger, from the Caliphs as well as from the Believers if they pay the jizyah. Witnesses of this are: Khalid bin Al-Waleed, `Amr ibn Al-`As, `Abd Al-Rahman ibn `Awf and Mu`awiya ibn Abi Sufyan. It was written with all present in the 15th year after Hegira.

Khalid bin Al-Waleed, the renowned Muslim commander, concluded a similar treaty with the people of Damascus which read:

This is what Khalid bin Al-Waleed shall grant to the people of Damascus: He shall grant them protection [and safety] for their lives, property [and possessions], their churches, and the walls of their cities. Nothing of their quarters will be destroyed nor shall anyone live in them. This they shall have as a pact of Allah, protection from his Messenger, from the Caliphs as well as from the Believers and nothing but good will remain for them if they pay the jizyah.

Habib bin Maslamah, a Companion of Prophet Muhammad and accomplished Muslim military commander, entered into a similar pact with the people of Dabil which read:

In the name of Allah, the beneficent, the merciful! This is a document from Habib bin Maslamah to the Christians, Magians and Jews of Dabil, present and absent. I assure you safety of your lives, properties, churches, places of worship and walls of your city. You are guaranteed protection and we are bound to fulfill our pact as long as you adhere to the jizyah and pay the kharaj. Allah is witness and He alone suffices as a witness.

In the Qur’an, we read verses telling us that Allah allowed the believers to fight against the unbelievers to prevent the demolition of the places of worship in general. Allah says:

Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.

Permission (to fight) has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.

(They are) those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.

(And they are) those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of (all) matters. (Al-Hajj 22:38-41)

However, somebody may wonder how the empowerment of Muslims will prevent the demolition of the places of worship.

The answer is that Islam binds Muslims to not only refrain from attacking the places of worship but also to protect them against attacks by any other people. It is safe to say that Islam is keen on the other faiths, even if they are contradictory to its principles.

Islam is nothing but a faith and a body of beliefs. The cause of faith serves as a common ground for their coexistence with the other, whose faith or beliefs might be right or wrong from Muslims’ point of view.

So long as some faith or belief is cherished, there is a way for communication. Islam looks for those who are willing to believe in religions simply because they are supposed to seek the truth. We, Muslims, think that we have that truth. Consequently, dialogue with those people will bring Muslims either new converts or allies and friends from the other religions. Therefore, it may be hard liaise with those who are unwilling to believe in any religion for they are unlikely to accept religion and religious people.

Furthermore, Muslims are deeply concerned about security, peace, justice and freedom on earth. Such security, peace, justice and freedom are more likely to be maintained by religion for religion usually preaches such values. Without religion, such values are at peril.

Therefore, Islam pleads the cause of religion and defends all religions as well as their places of worship. Muslims wish that even if Islam is not professed, one religion is still followed. This is better for Muslims themselves.

Islam & Non-Muslims

Just as Muslims guarantee security, peace, justice and freedom for non-Muslims, they expect that they are given equal treatment by non-Muslims.

Though Muslims see the followers of the other divine religions as unbelievers, Muslims still side with them against the atheists and the followers of the non-divine religions. Even though Muslims hope that the whole world converts to Islam, they prefer that if Islam is not embraced, the other divine religions are followed instead given the commonalities shared by those religions.

Muslims have shown sympathy for the followers of the other divine religions throughout history though such a feeling is not reciprocated by those followers, either Jews or Christians. Such sympathy is recorded in the Qur’an more than once.

For example, during Prophet Muhammad’s lifetime, the Magian Persian Empire defeated the Christian Roman Empire in one of the wars which would break out between them every now and then. At the time, Muslims sympathized with the Roman Empire. Qur’anic verses were revealed, prophesying a prospective victory by the Roman Empire over the Persian Empire.

We read the following verses in the Qur’an:

The Byzantines have been defeated in the nearest land. But they, after their defeat, will overcome. Within a few years. To Allah belongs the command before and after. And that day the believers will rejoice in the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful. (It is) the promise of Allah. Allah does not fail in His promise, but most of the people do not know. (Ar-Rum 30:1-7)

In a word, Islam commands Muslims to give kind treatment and act justly towards non-Muslims so long as they do not wrong Muslims.

Allah says:

Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.

Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers. (Al-Mumtahanah 60:8-9)

References:

1- The Glorious Qur’an (Sahih International Translation)

2- As-Sirah An-Nabawiyah by Ibn Ishaq

 

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Source: islamforchristians.com

 

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Articles of Faith New Muslims

The Meaning and Virtues of Al-Fatihah (The Opening of the Book)

By: Editorial Staff

Surat Al-Fatihah is the first chapter of the Qur’an. It is a Makkan chapter; revealed in Makkah. Al-Fatihah is full of blessings. In this surah we praise to Allah, declare His glory and majesty, declare our sincerity to worship Him alone (You alone we worship and You alone we seek help from).

In the second half of the surah we pray for Allah for guidance and steadfastness upon the straight path of those who are guided not of those who had gone astray:

Praise be to Allah, the Lord of existence, the All-Merciful, the Ever-Merciful, the Owner (Master) of the Day of Judgment. It is You (alone) we worship, and You (alone) we ask for help. Guide us to the Straight Path, the Path of those on whom You have bestowed Your Grace, not the path of those who have incurred Your Anger, nor of those who have gone astray. (Al-Fatihah 1:1-7)

Various Names

This Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. It is also called, Um Al-Kitab (the Mother of the Book), according to the majority of the scholars.

It is also called “as-sab` al-mathani” (the seven verses that are repeatedly recited). We recite this surah in all rak`ahs of every prayer. Allah says:

And indeed, We have bestowed upon you as-sab` al-mathani (the seven repeatedly recited verses), (i.e. Surat Al-Fatihah) and the Grand Qur’an. (Al-Hijr 15:87)

Abu Hurayrah said that the Messenger of Allah said, “(Al-Hamdu lillahi Rabbi Al-`alamin) is the Mother of the Qur’an, the Mother of the Book, and the seven repeated ayahs of the Qur’an.” (At-Tirmidhi)

It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,

“The prayer (i.e. , Al-Fatihah) is divided into two halves between Me and My servants. When the servant says, `All praise is due to Allah, the Lord of existence,’ Allah says, ‘My servant has praised Me.’”

Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah – the prayer.

Al-Fatihah was also called Ash-Shifa’ (the Cure).

It is also called Ar-Ruqyah (remedy), since in the Hadith, there is the narration of Abu Sa`id telling the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion, (How did you know that it is a Ruqyah)

A Must in Every Prayer     

Abu Hurairah said that the Prophet said: “Whoever performs any prayer in which he did not read Um Al-Qur’an, then his prayer is incomplete.” He said it thrice. (Muslim)

The Prophet said: “There is no prayer for whoever does not recite the Opening of the Book.” (AL-Bukhari and Muslim)

Abu Hurayrah said that the Messenger of Allah said, “The prayer during which Um Al-Qur’an is not recited is invalid.” (Ibn Khuzaymah and Ibn Hibban)

Abu Hurayrah said, “When­ we stand behind the Imam” He said, “Read it to yourself, for I heard the Messenger of Allah say, (Allah, the Exalted, said, ` I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.’ If he says, (All praise and thanks be to Allah, the Lord of existence.)

Allah says, ` My servant has praised Me. When the servant says, “The Most Gracious, the Most Merciful.” Allah says, “My servant has glorified Me.” When he says, “The Owner of the Day of Recompense.” Allah says, “My servant has glorified Me,” or ` My servant has related all matters to Me.” When he says, “You (alone) we worship, and You (alone) we ask for help.” Allah says, “A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for”. When he says, “Guide us to the straight path. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray”, Allah says, “This is for My servant, and My servant shall acquire what he asked for.’).’” (Muslim and An-Nasa’i)

The last hadith used the word ­ Salah­ ”prayer” in reference to reciting the Qur’an, (Al-Fatihah in this case) just as Allah said in another Ayah, “And offer your Salah (prayer) neither aloud nor in a low voice, but follow a way between” (Al-Israa’ 17:110) meaning, with your recitation of the Qur’an.

Therefore, reciting the Opening of the Book, during the prayer by the Imam and those praying behind him, is required in every prayer, and in every rak`ah.

The Virtues of Al-Fatihah

– Ibn ‘Abbas (May Allah be pleased with them) reported:

While Jibril (Gabriel) was sitting with the Messenger of Allah (peace be upon him), he heard a sound above him. He lifted his head, and said: “This is a gate which has been opened in heaven today. It was never opened before.” Then an angel descended through it, he said: “This is an angel who has come down to earth. He never came down before.” He sent greetings and said: “Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihat Al-Kitab (Surat Al-Fatihah), and the concluding ayahs (verses) of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contains.” (Muslim)

Abu Sa` id ibn Al-Mu`alla said, “I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, ‘O Messenger of Allah ! I was praying. ‘ He said, (Didn’t Allah say), “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life” (Al-Anfal 8:24)

He then said, “I will teach you the greatest Surah in the Qur’an before you leave the masjid.” He held my hand and when he was about to leave the masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur’an. ‘ He said, “Yes.” “Al-Hamdu lillahi Rabbi Al-`Alamin” (It is the seven repeated (verses) and the Glorious Qur’an that I was given. )” (Al-Bukhari, Abu Dawud, An-Nasa’i Ahmad, and Ibn Majah)

– In another hadith, Abu Hurayrah said, “The Messenger of Allah went out while Ubay ibn Ka` b was praying and said, (O Ubay! ) Ubay did not answer him. The Prophet said, (O Ubay! ) Ubay prayed faster then went to the Messenger of Allah saying, ` Peace be unto you, O Messenger of Allah! ‘ He said, (Peace be unto you. O Ubay, what prevented you from answering me when I called you) He said, `O Messenger of Allah! I was praying. ‘ He said, (Did you not read among what Allah has sent down to me,)

“O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life” (Al-Anfal 8:24).  He said, ‘Yes, O Messenger of Allah! I will not do it again.’ The Prophet said, “Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injeel, the Zabur (Psalms) or the Furqan (the Qur’an)” He said, ‘Yes, O Messenger of Allah!’ The Messenger of Allah said, “I hope that I will not leave through this door until you have learned it.” He (Ka`b) said, ‘The Messenger of Allah held my hand while speaking to me.

Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah ! What is the Surah that you have promised to teach me’ He said, (What do you read in the prayer. ) Ubay said, ‘So I recited Um Al-Qur’an to him. ‘ He said, “By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injeel, the Zabur or the Furqan a Surah like it . It is the seven repeated verses that I was given.” (Ahmad)

– Abu Hurayrah recorded from Ubay ibn Ka`b that the Messenger of Allah said, “Allah has never revealed in the Tawrah or the Inj il anything similar to Umm Al-Qur’an. It is the seven repeated verses and it is divided into two halves between Allah and His servant .” (An-Nasa’i and At-Tirmidhi)

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Articles of Faith New Muslims

Islam: The Religion of Nature

By Muhammad Al-Ghazali

Islam has called itself a ‘Natural Religion’ which is free from all these impurities :

Islam The Religion of Nature

Islam has called itself a ‘Natural Religion’ which is free from all impuritiesز

So (O Prophet) set your face steadily and truly to the faith. (Establish) Allah’s nature on which He has framed mankind. There is no change in what Allah has created; that is the standard religion; but most among mankind do not understand. (Ar-Rum 30:30)

The function of the eye is to see until there is some disturbance in it. The ear hears the sound till it becomes deaf.

The function of the nature is to follow the right path, and to rush towards it with such alacrity as the water rushes down from a height, unless it is overcome by corruption and wickedness, which may take its reins in hands and turn it away from the path of righteousness and blessings.

The disturbing things, which corrupt nature are sometimes the result of the past centuries or sometimes they are the creation of the lowly environment and ha bits and customs, or both these things together are responsible for the disturbances.

These things are a great danger for the nature of man. They cause a variety of diseases in it. The real jihad of a reformer is to fight these inhibitions and customs and to weaken their strength. He tries to relieve nature of these dangers in order that its original purity may be regained and it may be able to fulfill its real responsibility.

Islam has given a full clarification of this method.

After explaining the natural religion in the above quoted verses, the Qur’an says immediately thereafter :

Turn back in repentance to Him, and fear Him; Establish regular prayers, and be not you among those who join gods with Allah, those who split up and become sects, each party rejoicing in that which is with itself. (Ar-Rum 30:31-32)

Remaining on the Right Path

To encourage faith in place of disbelief, righteousness in place of wickedness, to adopt the policy of fearing God, in place of disturbed thoughts in respect of Allah the righteous people’s unity of thought and action-these are the manifestations that show that man has remained on the righteous nature. This has been clarified in the following verse of the Qur’an:

We indeed created man in the best of moulds, then we have abased him to be the lowest of the low, except such as believe and do righteous deeds. (At-Tin 95:4-6)

What is the best mould or form of man? The understanding of Truth and adopting it, fulfillment of its requirements and meeting of its demands.

This is called the attachment to virtuousness and decency, and consideration of these two good qualities in man’s individual and collective life is the real achievement. And attempts to make them operative in all the departments of life is the real mould and form.

But there is a very large number of people who do not reach this high level. They remain attached to the earth only.

They follow their own desires, and express disobedience of God’s commands. In this way they fall to the lowest level

The Qur’an has called this “Asfala safileen” (lowest of the low), to which Allah has thrown such people.

To throw the men of such nature to the lowest level is according to the divine law regarding guidance and transgression. And these laws are true and based on justice. The Qur’an mentions them as under:

And Allah will not mislead a people after He has guided them, in order that He may make clear to them what to fear (and avoid)-for Allah has knowledge of all things. (At-Tawbah 9:115)

In Surah Al-A`raf this law of guidance and transgression has been mentioned thus:

Those who behave arrogantly on the earth in defiance of right-them I will turn away from My signs; even if they see all the signs, they will not believe in them; And if they see the way of right conduct, they will not adopt it as the way of error is the way they will adopt; for they rejected Our signs, and failed to take warning from them. (Al-A`raf 7:146)

Who is it then that remains on the ‘best mould’ and keeps himself away from the indignities of the world? In the verses of the Surah At-Tin occurring immediately after those quoted above the answer is given:

Except such as believe and do the righteous deeds. (At-Tin 95:6)

Thus, the outcome of faith and the righteous deeds is the excellence of moral character.

There Is a Counter to the Wicked Nature

Islam’s stand ,in relation to man’s pure nature and its strength and firmness has been discussed. As regards its dealings with the devil-like natures, that has also been made clear. Islam warns mischievous-natured people. It entrusts its reins in the hands of the healthy intellect; it encourages it to bow down to the pure nature and to surrender itself to Allah.

The prophet has hinted at some of these kinds of natures :

“The son of Adam reaches the old age and two of his habits do not leave him. One is greed and the second is the unending succession of hopes.” (Muslim)

“The worst evil found in man is the frightening cowardice and the un-dignifying miserliness.”(Abu Dawud)

“If the son of Adam is given a valley of gold, he will desire to have another one. And if the other is also given, he will be greedy to have the third one. The hunger of Adam’s son will not be satisfied except when his remains are mixed with the dust. And the one who turns to Allah, Allah accepts his repentance.” (Al-Bukhari )

The Qur’an has mentioned some of the habits:

Fair in the eyes of men is the love of things they covet, women and sons; heaped up hoards of gold and silver; horses branded (for blood and excellence) ; and (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life; but in the nearness to Allah is the best of the goals ( to return to ). (Aal `Imran 3:14)

The first thing Islam wants man to pay attention to is this that to run after the carnal desires of the self and to follow its unending demands will never satisfy self and make it contented. Truth and right path will not be acceptable to it.

The condition of the self is that when its one desire is satisfied, it immediately demands to have some other desire satisfied. It is always busy in eating, drinking, and having a good time, and greedy with desire to have more and more of everything. It has no hesitation in committing sin and acts of aggression and cruelty.

Therefore, Qur’an has forbidden men to follow the desires that have been considered haram (prohibited):

Nor follow you the lusts (of your heart), for they will mislead you from the path of Allah; for those who wander astray from the path of Allah, is a penalty grievous, for that they forget the Day of Account. (Saad 38:26)

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The article is excerpted from the book  “Muslim Character” , an American-English translation of Muhammad Al-Ghazali’s Khuluq Al-Muslim

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Categories
New Muslims Worldview

How Islam Defines Terrorism

Terrorism is generally defined as killing of civilians for political reasons. Dr. Azzam Tamimi, President of the Fiqh Council of North America, writes: “A straightforward definition of terrorism has been: ‘the use of force (or violence) to advocate a political cause’.”

quran fights terrorism

The Qur’an is based on the concepts of morality, love, compassion, mercy, modesty, self-sacrifice, tolerance and peace.

It is to be emphasized that terrorism against the innocent civilians, whether through aggression or suicidal means, is under no circumstances permissible in Islam. Islam encourages the oppressed people to struggle for their liberation and it commands other Muslims to help those who are oppressed and suffering, but Islam does not allow, under any circumstance, terrorism against non-combatants and innocent people.

Islam has not only forbidden terror and violence, but also abhors even the slightest imposition of any idea on another human being. Allah Almighty says:

Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things. (Al-Baqarah 2:256)

So remind, you need only to remind. You cannot compel them to believe. (Al-Ghashiyah 88:22)

Some people who say they are acting in the name of religion may misunderstand their religion or practice it wrongly. For this reason, it is a mistake to form any idea of that religion from the activities of these people.

The best way to understand Islam is through its main source, the Qur’an; and the model of morality in the Qur’an is completely different from the image of it formed in the minds of some Westerners or some bigot Muslims.

The Qur’an is based on the concepts of morality, love, compassion, mercy, modesty, self-sacrifice, tolerance and peace, and a Muslim who truly lives according to these moral precepts is highly refined, thoughtful, tolerant, trustworthy and accommodating. To those around him he gives love, respect, peace of mind and a sense of the joy of life.

A Religion of Peace & Well-Being

The word Islam has the same meaning as ‘peace’ in Arabic. Islam is a religion that came down to offer humanity a life filled with the peace and well-being in which Allah’s eternal mercy and compassion is manifested in the world.

Allah invites all people to accept the moral teachings of the Qur’an as a model whereby mercy, compassion, tolerance and peace may be experienced in the world. In Surat Al-Baqarah, this command is given: “You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you.” (Al-Baqarah 2:208)

As we see in this verse, people will experience well-being and happiness by living according to the moral teaching of the Qur’an.

Allah & Mischief

Allah has commanded humanity to avoid evil; He has forbidden immorality, rebellion, cruelty, aggressiveness, murder and bloodshed. Those who do not obey this command of Allah are walking in the steps of Satan, as the Qur’an says in the verse above, and have adopted an attitude that Allah has clearly declared unlawful.

Of the many verses that bear on this subject, here are only two:

But as for those who break Allah’s contract after it has been agreed and sever what Allah has commanded to be joined, and cause corruption in the earth, the curse will be upon them. They will have the Evil Abode. (Ar-Ra`d 13:25)

Seek the abode of the hereafter with what Allah has given you, without forgetting your portion of the world. And do good as Allah has been good to you. And do not seek to cause mischief on earth. Allah does not love mischief makers. (Al-Qasas 28:77)

As we can see, Allah has forbidden every kind of mischievous acts in Islam including terrorism and violence, and condemned those who commit such deeds. A Muslim lends beauty to the world and improves it.

Islam, Tolerance and Freedom of Speech

Islam is a religion, which fosters freedom of life, ideas and thought. It has forbidden tension and conflict among people, calumny, suspicion and even having negative thoughts about another individual. To force anyone to believe in a religion or to practice it is against the spirit and essence of Islam. Because it is necessary that faith be accepted with free will and conscience.

Of course, Muslims may urge one another to keep the moral precepts taught in the Qur’an, but they never use compulsion. In any case, an individual cannot be induced to the practice of religion by either threat or offering him a worldly privilege.

Allah has commanded tolerance and forgiveness:

Take to forgiveness and enjoin good and turn aside from the ignorant. (Al-A`raf 7:199)

The phrase “practice forgiveness” here expresses the concept of forgiveness and tolerance which is one of the basic principles of Islam.

When we look at Islamic history, we can see clearly how Muslims established this important precept of the moral teaching of the Qur’an in their social life. At every point in their advance, Muslims destroyed unlawful practices and created a free and tolerant environment.

In the areas of religion, language and culture, they made it possible for people totally opposite to each other to live under the same roof in freedom and peace, thereby giving to those subject to them the advantages of knowledge, wealth and position.

Likewise, one of the most important reasons that the large and widespread Ottoman Empire was able to sustain its existence for so many centuries was that its way of life was directed by the tolerance and understanding brought by Islam.

For centuries, their tolerance and compassion have characterized Muslims. In every period of time they have been the most just and merciful of people. All ethnic groups within this multi-national community freely practiced the religions they have followed for years and enjoyed every opportunity to live in their own cultures and worship in their own way. Indeed, the particular tolerance of Muslims, when practiced as commanded in the Qur’an, can alone bring peace and well-being to the whole world.

The Qur’an refers to this particular kind of tolerance: “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.” (Fussilat 41:34)

Islam & Terrorism

A straightforward definition of terrorism has been: ‘the use of force (or violence) to advocate a political cause’.

All this shows that the moral teaching offered to humanity by Islam is one that will bring peace, happiness and justice to the world. The barbarism that is happening in the world today under the name of “Islamic Terrorism” is completely removed from the moral teachings of the Qur’an; it is the work of ignorant, bigoted people, criminals who have nothing to do with religion. The solution which will be applied against these individuals and groups who are trying to commit their deeds of savagery under the guise of Islam, will be the instruction of people in the true moral teaching of Islam.

Islam’s Counter-terrorism Principles

Eminent Muslim scholar Sheikh Yusuf Al-Qaradawi states:

“No doubt, aggression against innocent people is a grave sin and a heinous crime, irrespective of the victim’s religion, country, or race. No one is permitted to commit such crime, for Allah, Most High, abhors aggression. Unlike Judaism, Islam does not hold a double-standard policy in safeguarding human rights.”

The following are three relevant Islamic principles based on the Qur’an and Sunnah:

1- Islam Forbids Aggression against Innocent People

Islam does not permit aggression against innocent people, whether the aggression is against life, property, or honor, and this ruling applies to everyone, regardless of post, status and prestige. In Islam, as the state’s subject is addressed with Islamic teachings, so is the ruler or caliph; he is not allowed to violate people’s rights, lives, honor, property, etc.

In the Farewell Pilgrimage, the Prophet (peace be upon him) declared the principle that people’s lives, property, and honor are inviolable until the Day of Judgment. This ruling is not restricted to Muslims; rather, it includes non-Muslims who are not fighting Muslims. Even in case of war, Islam does not permit killing those who are not involved in fighting, such as women, children, the aged, and the monks who confine themselves to worship only.

This shouldn’t raise any wonder, for Islam is a religion that prohibits aggression even against animals. Ibn `Umar (may Allah be pleased with them both) quote the Prophet as saying: “A woman (was made to) enter (Hell) Fire because of a cat which she tied, neither giving it food nor setting it free to eat from the vermin of the earth.” (Al-Bukhari)

If such is Islamic ruling concerning aggressive acts against animals (a kind of terrorism), then, with greater reason, the punishment is bound to be severe when human being happens to be the victim of aggression, torture and terrorism.

2- Individual Responsibility

In Islam, everyone is held accountable for his own acts, not others’. No one bears the consequences of others’ faults, even his close relatives. This is the ultimate form of justice, clarified in the Qur’an:

Or has he not had news of what is in the books of Moses and Abraham who fulfilled (the commandments): That no laden one shall bear another’s load. (An-Najm 53:36-38)

Therefore, it’s very painful to see some people ‘who are Muslims by name’ launching aggression against innocent people and taking them as scapegoats for any disagreement they have with the state’s authority!! What is the crime of the common people then?!

Murder is one of heinous crimes completely abhorred in Islam, to the extent that some Muslim scholars hold the opinion that the repentance of the murderer will not be accepted by Allah, Most High. In this context, we recall the Qur’anic verse that reads, “…if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people.” (Al-Ma’idah 5:32)

3- Ends Do Not Justify Means

In Islam, the notion “End justifies the means” has no place at all. It is not allowed to attain good aims through evil means, and, therefore, alms collected from unlawful avenues are not halal (lawful). In this context, the Messenger of Allah said, “Surely, Allah is Good and never accepts but what is good.”

Thus, in Shari`ah, with all its sources: “the Qur’an, the Sunnah, consensus of Muslim jurists”, aggression and violation of human rights are completely forbidden. On this issue, Dr. Muzammil Siddiqi adds:

“The Islamic position as regards non-Muslims is that they should recognize Allah’s Oneness and Prophet Muhammad as Allah’s Final Prophet. They should accept Islam to live happily and successfully in this world and to be saved in the Hereafter. It is Muslims’ duty to give them this message clearly, but without any coercion or intolerance. If others accept this message it is good for them, but if they do not accept, Muslims should still treat them with kindness and gentleness and leave the final judgment to Allah.”

In our enthusiasm for da`wah, we should not be intolerant and aggressive towards others. However, in our politeness and civility we should also not give up our mission and message. We should not be intimidated to become quiet and we should not feel shy to tell the truth.

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Source: witness-pioneer.com.

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Categories
His Companions New Muslims

Mus`ab ibn `Umayr: The First Envoy of Islam (1/2)

By: Khalid Muhammad Khalid

wild flowers

The flower of the Quraysh, the most handsome and youthful, historians and narrators describe him as “The most charming of the Makkans”.

The flower of the Quraysh, the most handsome and youthful, historians and narrators describe him, among the Companions of the Prophet Muhammad (peace be upon him), as “The most charming of the Makkans”.

He was born and brought up in wealth, and he grew up with its luxuries. Perhaps there was no boy in Makkah who was pampered by his parents like Mus`ab ibn `Umayr. This mirthful youth, caressed and pampered, the talk of the ladies of Makkah, the jewel of its clubs and assemblies: is it possible for him to be one of the legends of faith?

By Allah, how interesting a tale, the story of Mus`ab ibn `Umayr or Mus`ab, the Good, as he was nicknamed among the Muslims! He was one of those made by Islam and fostered by the Prophet Muhammad.

But who was he? His story is a pride of all mankind.

The youth heard one day what the people of Makkah had begun to hear about Muhammad, the Truthful, that Allah had sent him as bearer of glad tidings and a warner to call them to the worship of Allah, the One God. When Makkah slept and awoke there was no other talk but the Prophet Muhammad (peace be upon him) and his religion, and this spoiled boy was one of the most attentive listeners.

That was because, although he was young, the flower of clubs and assemblies, the outward appearance of wisdom and common sense were among the traits of Mus`ab.

He heard that the Prophet and those who believed in him were meeting far away from the dignitaries and great men of the Quraysh at As-Safaa in the house of Al-Arqam lbn Al-Arqam, Dar Al-Arqam.

He wasted no time. He went one night to the Dar Al Arqam, yearning and anxious. There, the Prophet was meeting his Companions, reciting the Qur’an to them and praying with them to Allah, the Most Exalted. Mus`ab had hardly taken his seat and contemplated the verses of Qur’an recited by the Prophet when his heart became the promised heart that night.

The pleasure almost flung him from his seat as he was filled with a wild ecstasy. But the Prophet patted his throbbing heart with his blessed right hand, and the silence of the ocean’s depth filled his heart.

In the twinkling of an eye, the youth who had just become Muslim appeared to have more wisdom than his age and a determination that would change the course of time!

Bravery & Wisdom

Mus`ab’s mother was Khunas bint Malik, and people feared her almost to the point of terror because she possessed a strong personality. When Mus`ab became a Muslim, he was neither careful before nor afraid of anyone on the face of the earth except his mother. Even if Makkah, with all its idols, nobles, and deserts were to challenge him, he would stand up to it.

As for a dispute with his mother, this was an impossible horror, so he thought quickly and decided to keep his Islam secret until Allah willed. He continued to frequent Dar Al-Arqam and take lessons from the Prophet. He was satisfied with his faith and avoided the anger of his mother, who had no knowledge of his embracing Islam.

However, Makkah at that time kept no secret, for the eyes and ears of the Quraysh were everywhere, very alert and checking every footprint in its hot sands. Once, `Uthman ibn Taihah saw him steadily entering alarm’s house, then he saw him a second time praying the prayer like Muhammad. No sooner had he seen him than he ran quickly with the news to Mus`ab’s mother, who was astonished by it.

Mus`ab stood before his mother, the people, and the nobles of Makkah who assembled around him, telling them the irrefutable truth and reciting the Qur’an with which the Prophet cleansed their hearts and filled them with honor, wisdom, justice, and piety.

His mother aimed a heavy blow at him, but the hand which was meant as an arrow soon succumbed to the powerful light which increased the radiance of his face with innocent glory because it demanded respect with its quiet confidence.

However, his mother, under the pressure of her motherliness, spared him the beating and the pain, although it was within her power to avenge her gods whom he had abandoned. Instead she took him to a rough corner of her house and shut him in it. She put shackles on him and imprisoned him there until he heard the news of the emigration (hijrah) of some of the believers to Abyssinia.

He thought to himself and was able to delude his mother and his guards, and so escaped to Abyssinia. There he stayed in Abyssinia with his fellow emigrants and then returned with them to Makkah.

He also emigrated to Abyssinia for the second time with the Companions whom the Prophet advised to emigrate and they obeyed. But

whether Mus`ab was in Abyssinia or Makkah, the experience of his faith proclaimed itself in all places and at all times.

sunlight-nature

Mus`ab became confident that his life had become good enough to be offered as a sacrifice to the Supreme Originator and Great Creator.

The Power of Belief

Mus`ab became confident that his life had become good enough to be offered as a sacrifice to the Supreme Originator and Great Creator. He went out one day to some Muslims while they were sitting around the Prophet (peace be upon him), and no sooner did they see him than they lowered their heads and shed some tears because they saw him wearing worn out garments. They were accustomed to his former appearance before he had become a Muslim, when his clothes had been like garden flowers, elegant and fragrant.

The Prophet saw him with the eyes of wisdom, thankful and loving, and his lips smiled gracefully as he said, “I saw Mus`ab here, and there was no youth in Makkah more petted by his parents than he. Then he abandoned all that for the love of Allah and His Prophet!”

His mother had withheld from him all the luxury he had been overwhelmed by, when she could not return him to her religion. She refused to let anyone who had abandoned their gods eat of her food, even if he was her son.

Her last connection with him was when she tried to imprison him for a second time after his return from Abyssinia, and he swore that if she did that, he would kill all those who came to her aid to lock him up. She knew the truth of his determination when he was intent and decided to do something, and so she bade him good bye weeping.

The parting moment revealed a strange adherence to infidelity on the part of his mother, and the greater adherence to faith on the part of her son. When she said to him, while turning him out of her house, “Go away, I am no longer your mother,” he went close to her and said, “O mother, I am advising you and my heart is with you, please bear witness that there is no god but Allah and that Muhammad is His servant and messenger.”

She replied to him, angrily raging, “By the stars, I will never enter your religion, to degrade my status and weaken my senses!”

To be continued…

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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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