The Vanguard of Migration (in the Cause of Allâh) After the endorsement of the Second ‘Aqabah Pledge and the establishment of a petite Muslim state in a vast desert surging with disbelief and ignorance — the most serious gain in terms of Islam —, the Prophet [pbuh] gave his leave for the Muslims to migrate to Madinah, the nascent Muslim state. Migration to Madinah, in terms of personal interests, was no more than material waste and sacrifice of wealth, all in return for personal safety only. Even here, the migrant could not expect full security; he was liable to be robbed or even killed either at the beginning or end of his departure. The future was foggy, pregnant with various unpredictable sorts of sorrows and crises. Bearing all this in mind, the Muslims began to migrate, while the polytheists spared no effort in hindering and debarring them, knowing beforehand that such a move implied unimaginable threats and unthinkable destructive dangers to their whole society: 1. The first one to migrate was Abu Salamah, a year before the Great ‘Aqabah Pledge. When he had made up his mind to leave Makkah, his in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched his son and dislocated his hand. Umm Salamah, after the departure of her husband and the loss of her son spent a year by herself weeping and lamenting. A relative of hers eventually had pity on her and exhorted the others to release her son and let her join her husband. She then set out on a journey of 500 kilometres with no help whatsoever. At a spot called At-Tan‘im, ‘Uthman bin Talhah came across her and offered to give her a ride to Madinah. She, along with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah. [ibn Hisham 1/468] 2. Another instance of the atrocities of the polytheist Makkans, as regards migration, is Suhaib. This man expressed his wish to migrate and of course this was a source of indignation to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless tramp, but their town was gracious enough and thanks to them he managed to make a lot of money and become wealthy. They gave orders that he would not leave. Seeing this, he offered to give away all his wealth to them. They eventually agreed to release him on that condition. The Prophet heard this story and commented on it saying: "Suhaib is the winner, after all." [ibn Hisham 1/477] 3. Then, there was the story of ‘Umar bin Al-Khattab, ‘Ayyash bin Abi Rabi‘a and Hisham bin Al-‘Asi, who agreed to meet at a certain place one morning in order to leave for Madinah; ‘Umar and ‘Ayyash came but Hisham was detained by the Makkans. Shortly afterwards Abu Jahl, and his brother Al-Harith came to Madinah to see their third brother ‘Ayyash. They cunningly tried to touch the most sensitive area in man, i.e. his relation with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself off the sun unless she had seen him. ‘Ayyash took pity on his mother, but ‘Umar was intelligent enough to understand that they wanted to entice ‘Ayyash away from Islam so he cautioned him against their tricks, and added "your mother would comb her hair if lice pestered her, and would shade herself off if the sun of Makkah got too hot for her." These words notwithstanding, ‘Ayyash was determined to go and see his mother, so ‘Umar gave him his manageable docile camel advising him to stick to its back because it would provide rescue for him if he perceived anything suspicious on their part. The party of three then set forth towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested ‘Ayyash to allow him to ride behind him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon ‘Ayyash and tied him. They rode on into Makkah shouting at people to follow their example with respect to ‘fools’. [ibn Hisham 1/474; Bukhari 1/558] These are just three self-explanatory models of the Makkans’ reaction towards anyone intending to migrate. Nevertheless, the believers still managed to escape in successive groups and so rapidly that within two months of the Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali, the Prophet [pbuh] himself, and those helpless noble souls who had been detained in confinement or were unable to escape. The Prophet [pbuh], together with Abu Bakr and ‘Ali, had made all the necessary preparations for migration but was waiting for leave from his Lord. [Za'd Al-Ma'ad 2/52] It is noteworthy that most of the Muslims who had migrated to Abyssinia (Ethiopia), came back to Madinah to join the rest of the Muslims there. The situation was no doubt critical in Makkah but Muhammad [pbuh] was not at all perturbed. Abu Bakr was, however, urging the Prophet to depart from that town. He was also eagerly waiting for an opportunity to accompany Muhammad [pbuh] on this eventful journey. But the Prophet told him that the time had not yet come; the Lord had not given him the command to migrate. In anticipation of the Command of Allâh, Abu Bakr had made preparations for the journey. He had purchased two swift camels and had fed them properly for four months so that they could successively stand the ordeals of the long desert journey. [bukhari 1/553]

The Second Aqabah Pledge The next year, thirteenth of Prophethood, June 622 A.D., during the pilgrimage season, over seventy converts from Madinah came in the trail of their polytheist people to perform the rituals of pilgrimage in Makkah. The oft-repeated question amongst them was "Isn’t it high time we protect Muhammad instead of leaving him forsaken, deserted and stumbling in the hillocks of Makkah?" Shortly after arrival, they conducted clandestine contacts with the Prophet [pbuh] and agreed to meet him secretly at night in mid Tashreeq Days (the 11th, 12th and 13th days of Dhul Hijja) in a hillock at Al-‘Aqabah, the last year’s meeting place. One of the leaders of the Ansâr (Helpers), Ka‘b bin Malik Al-Ansari, gave an account of the historic meeting which changed the whole course of the struggle between Islam and paganism, he said: We set out for pilgrimage and struck a rendezvous in mid Tashreeq Days. We were accompanied by a celebrity and a notable of ours called ‘Abdullah bin ‘Amr bin Haram, who was still a polytheist. We disclosed to him our intention of meeting Muhammad [pbuh] and exhorted him to join our ranks and give up polytheism lest he should serve as wood for Hell in the Hereafter. He promptly embraced Islam and witnessed the serious meeting at Al-‘Aqabah. That very night we slept with our people in our camps. After a third of the night had elapsed, we began to leave stealthily and met in a hillock nearby. We were seventy three men and two women Nusaibah bint Ka‘b from the Najjars and Asma’ bint ‘Amr from Bani Salamah. We waited for the Messenger of Allâh [pbuh] until he came in the company of his uncle Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured us not to draw his nephew away from the protection of his own kindred unless we were fully prepared to defend him even at the risk of our lives. He was the first to speak: "O you people of the Khazraj — the Arabs used to call the Ansâr (Helpers) Khazraj, whether from Khazraj or Aws — you all know the position that Muhammad holds among us. We have protected him from our people as much as we could. He is honoured and respected among his people. He refuses to join any party except you. So if you think you can carry out what you promise while inviting him to your town, and if you can defend him against the enemies, then assume the burden that you have taken. But if you are going to surrender him and betray him after having taken him away with you, you had better leave him now because he is respected and well defended in his own place." [ibn Hisham 1/440-442] Ka‘b replied: "We have heard your words, and now O Messenger of Allâh, it is for you to speak and take from us any pledge that you want regarding your Lord and yourself." It was a definite stance showing full determination, courage and deep faith to shoulder the daunting responsibility and bear its serious consequences. The Messenger of Allâh then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details: The Ansâr (Helpers) asked the Messenger of Allâh about the principles over which they would take a pledge. The Prophet answered: 1. To listen and obey in all sets of circumstances. 2. To spend in plenty as well as in scarcity. 3. To enjoin good and forbid evil. 4. In Allâh’s service, you will fear the censure of none. 5. To defend me in case I seek your help, and debar me from anything you debar yourself, your spouses and children from. And if you observe those precepts, Paradise is in store for you. [Mukhtasar Seerat Ar-Rasool p.155; Ibn Hisham 1/454] In another version narrated by Ka‘b, he said: The Prophet [pbuh] began to speak, recited some Qur’ânic verses, called people unto Allâh, exhorted them to enter the fold of Islam and concluded saying: "I give you my pledge that you debar me from whatever you debar your women and children from." Here Al-Bara’ bin Ma‘rur, caught him by hand, and said: "Oh yes, we swear by Allâh, Who sent you as a Prophet in Truth, that we will debar you from whatever we debar our women from. Have confidence in us, O Messenger of Allâh. By Allâh, we are genuine fighters and quite reliable in war, it is a trait passed down to us from our ancestors." Then ‘Abul Haitham At-Taihan interrupted and said: "O Prophet of Allâh! Between us and the Jews, there are agreements which we would then sever. If Allâh grants you power and victory, should we expect that you would not leave us, and join the ranks of your people (meaning Quraish)?" The Prophet [pbuh] smiled and replied: "Nay, it would never be; your blood will be my blood. In life and death I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace." [ibn Hisham 1/442] After the negotiations concerning the conditions of allegiance had ended, and all of the audience were unanimously agreed to ratify it, two men of the early generation of converts who had embraced Islam in the eleventh and twelfth years rose to their feet to apprise the others of the serious step they were about to take so that they could give their pledge fully aware of the whole affair and consequently be ready for the sacrifice they were expected to make. Al ‘Abbas bin Ubada bin Nadlah, in this context, remarked: "O you people of Khazraj! Do you know the significance of the pact that you are entering into with this man? You are in fact avowing that you will fight against all and sundry. If you fear that your property will be at stake or the lives of your nobles will be endangered, then leave him now, because if you do this after the pledge, it will be degrading for you both in this world and the world to come. But if you think that you can carry out what you are called upon to do in spite of the loss of precious lives and property, then undertake this heavy responsibility, and I swear by Allâh, that herein lies the good of this world and that of the next." They replied, "We have already considered the loss of property and the murder of our notables, yet we pay him allegiance. But what is our reward if we observe all the items of this pact?" The Prophet replied: "Paradise is in store for you." Then they asked him to stretch out his hand, and they all stretched out their hands and took the pledge. Only at that time did As‘ad bin Zurarah come to realize the people’s readiness for sacrifice in the cause of Allâh. [ibn Hisham 1/446] On the authority of Jabir, who said: "When we started to pay allegiance to the Prophet [pbuh], As‘ad bin Zurarah stood up and gave the following short address: "Take it easy people of Yathrib! We have not covered that long distance except because we have had deep belief that he (Muhammad [pbuh]) is the Messenger of Allâh. We are already convinced that following him entails departure from the pagan Arabs even if it were at the risk of our life. Should you preserve in this course, holdfast to it, and your great reward is placed in the Hand of Allâh, but if you are caught in fear, I admonish you to give it up just now, and then you would be more excusable by Allâh." [Musnad Ahmad] With respect to the two women, the pledge was taken orally for the Prophet [pbuh] had never shaken hands with a strange lady. [Muslim 2/131] The Prophet [pbuh] then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam. The deputies elected were nine from Al-Khazraj: As‘ad bin Zurarah bin ‘Ads, Sa‘d bin Ar-Rabi‘ bin ‘Amr, ‘Abdullah bin Rawahah bin Tha‘labah, Rafi‘ bin Malik bin Al-‘Ajlan, Al-Bara’ bin Ma‘rur bin Sakhr, ‘Abdullah bin ‘Amr bin Haram, ‘Ubadah bin As-Samit bin Qais, Sa‘d bin ‘Ubadah bin Dulaim and Al-Mundhir bin ‘Amr bin Khunais. Three others were from Al-Aws: Usaid bin Hudair bin Sammak, Sa‘d bin Khaithamah bin Al-Harith and Rifa‘a bin ‘Abdul Mundhir bin Zubair. Once again, those twelve men were sworn to act as surety over the affairs of their people just as the Christ’s disciples did, and the Prophet would act as surety over his people, meaning all the Muslims. Somehow or other, the news of these secret desert meetings with the Madinese leaked out. The Prophet immediately knew that it was a certain pudgy ugly devil, inhabited in Al-‘Aqabah, who discovered their meeting, and he threatened to settle his account with him as soon as possible. On hearing this, Al-‘Abbas bin Nadlah said "By Allâh, Who has sent you in Truth, we are powerful enough to put the people of Mina (the Quraishites) to our swords tomorrow, if you desire." The Prophet [pbuh] said "We have not been commanded to follow that course. Now, back to your camps." They went back to sleep till morning. [ibn Hisham 1/448] No sooner did Quraish hear of this treaty than a kind of trouble-provoking tumult began to mushroom in all directions. They realized quite fully that an allegiance of this sort is bound to produce far-reaching ramifications of direct impact on their lives and wealth. The following day, a large delegation comprising the leaders and arch-criminals of Makkah set out for the camp of the Madinese to protest severely against the treaty. They addressed the Madinese: "O people of Khazraj, it transpired to us that you have come here to conclude a treaty with this man (Muhammad) and evacuate him out of Makkah. By Allâh, we do really hold in abhorrence any sort of fight between you and us." [ibn Hisham 1/448] The Madinese polytheists having known nothing about the secretly taken pledge, began to swear by Allâh and answered in good faith that there was no truth in the report. ‘Abdullah bin Ubai bin Salul, a Madinese polytheist, refuted their allegations denouncing them as null and void, claiming that his people would never initiate anything unless he gave them clear orders. The Madinese Muslims, however, remained silent neither negating nor confirming. The Quraishite leaders seemed to be almost convinced by the arguments presented by the polytheists, and went back home frustrated. However, they did not fully acquiesce in the words they heard. They began to scrutinize the smallest details, and trace the minutest news till it was established beyond a shadow of doubt that the pact did take place, but that was after the Madinese pilgrims had left Makkah. In a fit of rage, they pursued the pilgrims but did not succeed in catching hold of anyone except Sa‘d bin ‘Ubadah. They subjected him to unspeakable tortures, but he was later rescued by Al-Mut‘im bin ‘Adi and Harith bin Harb bin Omaiya with whom he had trade relations. [Za'd Al-Ma'ad 2/51,52; Ibn Hisham 1/448-450] That is the story of the Second ‘Aqabah Pledge, later known as the Great ‘Aqabah Pledge, effected in an atmosphere of love, allegiance and mutual support between Madinese believers and weak Makkan Muslims. This new spirit of affection, rapport and cooperation could never be attributable to a fleeing whim, on the contrary, it totally derived from an already deeply-established approach, viz. Belief in Allâh, His Messenger and His Book. It was a Belief so rooted in the selves that it managed to stand immune to all powers of injustice and aggression, and could be translated into miracles in the practical aspects of action and ideology pursuit. That sort of Belief was the real instrument for the Muslims to record in the annals of history unprecedented breakthroughs. We are also sure that the future will always remain wanting as regards those great achievements carried out by those great men.

The First Aqabah Pledge We have already spoken about six Madinese who embraced Islam in the pilgrimage season in the eleventh year of Prophethood. They promised to communicate the Message of Islam to their townsfolk. The following year, on the occasion of the pilgrimage, there came a group of twelve disciples ready to acknowledge Muhammad as their Prophet. The group of men comprised five of the six who had met the Prophet [pbuh] the year before, the sixth who stayed away was Jabir bin ‘Abdullah bin Reyab, the other seven were: 1. Mu‘adh bin Al-Harith, Ibn ‘Afra, from Khazraj. 2. Dhakwan bin ‘Abd Al-Qais, from Khazraj. 3. Ubadah bin As-Samit, from Khazraj. 4. Yazeed bin Tha‘labah, from Khazraj. 5. Al-‘Abbas bin ‘Ubadah bin Nadalah, from Khazraj. 6. Abul Haitham bin At-Taihan, from Aws. 7. Uwaim bin Sa‘idah, from Aws. They avowed their faith in Muhammad [pbuh] as a Prophet and swore: "We will not worship any one but one Allah; we will not steal; neither will we commit adultery, nor kill our children; we will not utter slander, intentionally forging falsehood and we will not disobey you in any just matter." When they had taken the pledge, Muhammad [pbuh] said: "He who carries it out, Allâh will reward him; and who neglects anything and is afflicted in this world, it may prove redemption for him in the Hereafter; and if the sin remains hidden from the eyes of the men and no grief comes to him, then his affair is with Allâh. He may forgive him or He may not." [bukhari 1/550; 2/727; 2/1003] The Muslim Envoy in Madinah After the Pledge (in the form of an oath had been taken) the Prophet [pbuh] sent to Yathrib (Madinah) Mus‘ab bin ‘Umair Al-‘Abdari [R], the first Muslim ‘ambassador’ to teach the people there the doctrines of Islam, give them practical guidance and make attempts at propagating the Islam among those who still professed polytheism. As‘ad bin Zurarah hosted him in Madinah. So prepared was the ground, and so zealous the propagation that the Islam spread rapidly from house to house and from tribe to tribe. There were various cheerful and promising aspects of success that characterized Mus‘ab’s task. One day Mus‘ab and As‘ad were on their way to the habitations of Bani ‘Abd Al-Ashhal and Bani Zafar, when they went into the premises of the latter clan. There they sat near a well conversing with some new converts. Sa‘d bin Mu‘adh and Usaid bin Hudair, chiefs of the two clans heard of this meeting, so Usaid approached the Muslims armed with his lance while the other Sa‘d excused himself on grounds that As‘ad was his maternal cousin. Usaid came closer cursing and swearing and accused the two men of befooling people weak of heart, and ordered that they stop it altogether. Mus‘ab calmly invited him to sit saying, "If you are pleased with our talk, you can accept it; should you hold it in abhorrence, you could freely immunize yourself against what you hate." "That’s fair," said Usaid, pierced his lance in the sand, listened to Mus‘ab and then heard some verses of the Noble Qur’ân. His face bespoke satisfaction and pleasure before uttering any words of approval. He asked the two men about the procedures pertinent to embracing Islam. They asked him to observe washing, purge his garment, bear witness to the Truth and then perform two Rak‘a. He responded and did exactly what he was asked to do, and then said there was a man (Sa‘d bin Mu‘adh) whose people would never hang back if he followed the Islam. He then left to see Sa‘d and his people. Sa‘d could immediately understand that Usaid had changed. To a question posed by Sa‘d, Usaid said that two men were ready to comply with whatever orders they received. He then managed a certain situation that provided the two men with a chance to talk with Sa‘d privately. The previous scene with Usaid recurred and Sa‘d embraced Islam, and directly turned to his people swearing that he would never talk with them until they had believed in Allâh, and in His Messenger. Hardly did the evening of that day arrive when all the men and women of that sept of Arabians embraced Islam with the exception of one, Al-Usairim, who hung back until the Day of Uhud. On that day he embraced Islam and fought the polytheists but was eventually killed before observing any prostration in the way of prayer. The Prophet [pbuh] commented saying: "He has done a little but his reward is great." Mus‘ab stayed in Madinah carrying out his mission diligently and successfully until all the houses of Al-Ansar (the future Helpers) had Muslims elements, men and women. One family only stood obdurate to the Islamic Da‘wah (Call). They were under the influence of the poet Qais bin Al-Aslat, who managed to hold them at bay and screen off the Call of Islam from their ears until the year 5 A.H. Shortly before the approach of the following pilgrimage season, i.e. the thirteenth year of Prophethood, Mus‘ab bin ‘Umair returned to Makkah carrying to the Prophet [pbuh] glad tidings about the new fertile soil of Islam in Madinah, and its environment rich in the prospects of good, and the power and immunity that that city was bound to provide to the cause of Islam. [ibn Hisham 1/435; Za'd Al-Ma'ad 2/51]

^^^^The brother above touched on the points of the Islamic world and science beautifully wouldn’t you say JB? Therefore Ill make it short and simple for Mr. JB, though I doubt he would bring any answers other then usual blabbers of angles, deities and what not, to either these questions which Ill ask or the points raised by the brother above. Here we go: To Mr. JB: 1. Where did the Quran come from? Who wrote the Quran in your opinion? Although we Muslims believe the Qu’ran is a guidance to mankind, not a merely science book to look for scientific facts, however I ask you this: since you JB on the one hand would describe the Quran as a medieval book devoid of any reason or scientific answers about the universe, but yet on the other you would gladly accept scientific answers mind you made by advanced technology in modern times. Therefore how do you explain a book nearly 1,500 years ago that came in remote part of the world completely separated from any civilization, or advanced knowledge ect yet contains scientific facts. Here are just several: Quran says life originated from water (21:20), the universe was in the shape of a fiery gas (41:11), Matter is made of minute particles (10:62), the Embryo (39:6), the barrier between the fresh water and salt water (Quran, 55:19-20)....... check out more info That’s more then the lone “aspirin verse” you asked JB. Answer the question masa keep dancing as you are good at sxb. That may so be, but by producing the supernatural to the human mind you can only increase that limit. Rubbish! Human beings are created with fitrah, its their natural disposition to be spiritual and to believe and hope in a Higher power, what is unnatural is unbelief-most of mankind has always been spiritual one way or another! But the arrogance of the ego self-sufficiency erodes this fitrah. This arrogance however quickly evades puuuuuuuuf disappears in snap when the human-being stricken with fear, grief, or a tragedy....that is why my friend if you were on a plane and it was about to crash your little "athiest" self would scream OOHHHHHHHHHHH GOD HElP me!

^^^^Reread what I wrote Cara and maybe it would make more sense. As you can see i was addressing Caano’s earlier comments, therefore the point was science- material science in this essence which severs all connection with a Higher Power (namely Allah Most High) falls short in explaining the true nature of things because human capacities are indeed very limited as SB used the word ostensive what u see is what is truth......., Thus my conclusion was the Quran is the guide, much like the map to a traveler to provide the roadmap in order to make sense of our universe and beyond, but with no roadmap then the travaler is indeed confused and rather lost, he may solve pieces of the puzzle but not the entire puzzle. The Quran and Modern Science

A very important topic in the Muslim community, and an insightful read here, inshallah iqra and give your feedback if you have any on the issue. And Allah Knows Best. This is a decisive issue in some communities, and the subject of many heated debates online. After taking the Code Evolved class from AlMaghrib and doing some other research, I wanted to share some of my personal thoughts and experiences on this issue. I’m not going to get into the Halal/Haram/Makrooh/Mustahab/Wajib/Bid’ah of the issue, but rather take a look at how this issue affects our communities in the West. I hope insha’Allah that this will give us something to think about, and a way to affect positive change in our communities no matter what someone’s stance is on the issue. This is a long read, but I hope you can read through it, as I think this is quite different from the usual discussions on this issue. So without further ado… My Personal Journey: The Beginning This should give the background from which I am approaching this issue, and I will try to offer my conclusions at the end. When I first began to really make an attempt at studying the deen, I knew from childhood that I was Hanafi. However, this never made sense to me. In fact I distinctly remember as a child in Sunday School being taught how to pray, and how some people follow 4 different schools of thought so they pray differently. As a 10 year old this completely shook my world. I thought Islam was ‘one’ way, and the ‘one’ truth, so how could there be 4 schools of thought all of a sudden? I only knew of Sunni and Shia, but one was right and one was wrong. Now all of a sudden there are 4 that differ but are all correct? So when I began studying, I would read all kinds of stuff online, but I would filter what was correct by trying to find what was Hanafi. However, I quickly found myself incredulous at some of the fatwas being given by this particular Hanafi scholar/website. It was around this time that my dear brother Abu Bakr recommended a book to me on how to perform Salah by Shaykh al-Albaanee. I took a quick glance at it, and noticed some huge differences in how I was taught to pray so I discarded it for the time being, attributing it to his being “Shafi’ee” (as my parents had branded him). Finally I got around to reading it and expanding my horizons, and happened upon the ‘Salafi’ approach to Fiqh. Now all of a sudden I was being told to evaluate the evidences and follow what was correct. Finally, objectivity! This is certainly what I had been looking for. This was sufficient to fling me into the first span of knowledge that Sufyaan ibn Uyaynah described as a person being arrogant because now they think they know everything. I also came to the opinion that Madhhabs now were unneeded in our times. Because we had muhadditheen who had gone through all the works and graded all the ahadeeth for us, there was no longer a need for differences since most of them were attributable to people using weak evidences. Now that we knew which were the authentic evidences, everyone should be following the same path. This was further reinforced by reading other works showing the confusion of madhhabs, especially for new Muslims. Plus, how could someone claim its necessary to follow a madhhab when none of the Sahabah did? It must obviously be a bid’ah. It was also at this time that one of my friends told me quite frankly to give up my “pursuit of becoming a salafi mujtahid.” I was apalled that someone could say such a thing about people following the evidences! My Personal Journey: Doubts in What I was Certain About Slowly over time, I began reading other works and viewpoints. I would read things from the extreme Sufi crowd who claimed Taqleed was absolutely necessary. This turned me off big time. So I began trying to look for the real stance on Taqleed, and what I came to learn was called ‘Ittiba (which is what I thought I was doing). I was struggling with a few things at this time though. I started noticing that the scholars I was following who I thought held all the correct opinions due to their relying only on authentic hadeeth had some really strange opinions on some issues, departing from the majority of scholars. I also noticed these scholars themselves differing over some issues, which I thought should not happen. I began to see some of the benefits of following a madhhab as it kept the average Muslim from picking and choosing fatwas based on their desires and opinions. Finally I read something by Shaykh ibn Uthaymeen that again rocked my world. In all my confusion I found something full of light and wisdom on this issue. I cannot find the article now, but it said essentially that there was nothing wrong with studying a madhhab and gave some general guidelines of when taqleed is made. I felt like I finally found the middle path, but other than this short article, I could not find anything else really espousing this. So the issue went on the backburner, and I became apathetic to the entire debate. My Personal Journey: Turning Point There was a discussion about an issue on the AlMaghrib forums, and being fairly certain of the answer, I posted it. Shaykh Muhammad alShareef replied and said not to answer fatwa questions, and that even though the answer may have been correct, the methodology at arrving at it was wrong, and therefore in the long term the answer was wrong. He was polite, but I felt like it was a smack down. I was a bit hard headed and simply did not get it. If my answer was right, then wasn’t that all that mattered? I said to myself, he knows what he is talking about so leave it alone and maybe soon I will understand it insha’Allah. I kept this in the back of my mind until I heard 2 lectures that radically changed my outlook on this entire issue. They finally gave me what I had been looking for. They were balanced. They kept with what was in general agreement of the mainstream Muslims, and not to either extreme. They made sense, and had evidences to back up what they said. In a lecture by Shaykh Ali al-Timimi, he was discussing this issue. He gave an analogy that struck a chord with me. He said for the student of fiqh it is best that he studies a particular madhhab. It is like a doctor for example, who has many paths to choose from. The ultimate goal is to heal the patient, but some may take different approaches such as the traditional approach, or maybe an osteopathic approach. The doctor will go through school, study his approach, and become an expert at it. This develops his foundation in studying medicine. Once he has reached this level of expertise, it gives him the ability to now objectively look at the conclusions of the other approaches, and evaluate them to arrive at what he feels is correct. Basically, he’s a doctor mujtahid. The student then, should learn a madhhab, learn its usool, and establish for himself a foundation in Fiqh that has been established from centuries of scholarship. Once he is an expert with a good foundation, he now starts looking at other approaches, etc. As for the lay person (and I don’t remember if this was from him or another person), then he follows a scholar whom he trusts. Not everyone is a student of fiqh so in this case a person should follow his Imam that he sees to be knowledgable regardless of what madhhab they follow. This made sense to me, as for my fatwa questions I would often go to an Imam that at least apparently looked to me like they were making a concerted effort to follow the Quran and Sunnah, and I could see this in their actions and manners. I would trust the answers they gave me even if I couldn’t research them, but I never asked them which madhhab they followed beforehand. Then I heard something from Shaykh AbdulBary that finally explained to me what Muhammad alShareef had said. He gave the example of a doctor (I guess it’s a universal thing). He said if a lay person starts reading medical books, then goes to a hospital and performs a surgery, even if it is successful, he would be liable to be sued because he practiced without a license. There is not a single person who would accept that action from him, because he is not properly qualified despite the fact that the surgery may have been successful. On the other hand, a person who is a proper doctor, and qualified, he may make a mistake, but it would be accepted from him because at least his ‘approach’ was valid. He was a qualified person, but he slipped up, and people would accept this from him. The scholars are the same way. This is the explanation of the hadith that if the scholar makes an incorrect judgment he gets one reward, and if correct he gets two. This is because his approach is valid, and he has studied before judging. Only one answer is technically correct, but they both used a valid method of arriving at their answer. What I Learned about the Evolution of Fiqh This point was further reinforced when Shaykh Yaser Birjas addressed the question of which madhhab is correct. Obviously, 4 differing opinions cannot be correct. However, the approaches of all of them are valid. This small distinction helped me to understand a lot of the issues surrounding this subject. I also gained a new appreciation of our scholars and the efforts they made to preserve our deen. My stomach was turning inside thinking about how naive I used to be to think that we could somehow discard over a 1000 years of scholarship and rely on a few select modern opinions. Learning the history of this issue is extremely important. Knowing for example, how differing occurred at the time of the Sahabah, the establishment of the Hijaza and Iraqi schools of thought in the first centuries of Islam, and the reasons of differing that occurred amongst some of the scholars. One important issue for me was identifying what I feel are the two extremes on this issue. The first being the fanatical blind following of a madhhab, and the other being to discard them altogether and consider them bid’ah. He also gave a methodology for studying fiqh. A person starts out by studying the opinions of the madhhab, then learning the evidences, then studying differences within the madhhab, then finally progressing to comparative fiqh. Unfortunately in the past, I felt that everyone should just jump to stage 4 and follow ‘the truth.’ It is true, the more a person learns, the more they realize they don’t know anything. So What Does this Mean for Today’s Communities in the West? I look around now at the communities I have seen and experienced, and it makes me sad. You see both sides of the same coin at each other’s throats on this issue. You see the crowd claiming to be “traditional” in their approach bashing anyone who does not ‘make taqleed of one of the 4 madhhabs’ when they themselves probably don’t even understand the rulings of their own madhhab to begin with. Then you have the extreme salafi crowd bashing them for making taqleed, while they themselves are making taqleed of 2-3 modern scholars while just fooling themselves by thinking they are following the evidences. I have found that most people who debate this issue, have never studied anything about Fiqh to begin with. This is what is the root of the problems. The best analogy I can think of is what Shaykh Yaser Birjas said regarding ibn Hazm’s opinion on music being halal. If they really want to follow him on this opinion, then they should study his rulings, and follow his opinion in other matters too! This is something on both sides, where there is a lack of education and understanding. People will refuse to learn or even listen to someone because they are a different madhhab, or don’t “openly proclaim” that they make taqleed of a madhhab. If we look at the example of our ulemma though, we find that even the 4 imams, were students of each other. Their students studied with people from different schools, but they always had the utmost respect and humility in dealing with each other. All in all, this is an issue that we need to learn about, because that is the only way we will have understanding for one another. This cannot continue to be an issue that divides our communities and pits us against one another, especially in the times we live in. No one is asked about their madhhab before being kicked off a plane or thrown in Guantanamo. Lastly, and insha’Allah I hope that Allah(swt) facilitates this for me, is that we should make a concerted effor to try to study fiqh, and build up our foundations. source

Originally posted by Socod_badne: You could not be more wrong about science. Science is about formulating hypothesis and stating in the hypothesis what sort of evidence will verify or falsify the claims of your hypothesis. And then you conduct an experiment with the intent of determining whether your hypothesis is right or wrong. Granted, science can broadly defined as knowledge about the material universe, described as accurately as possible by whom?, yes the human mind. Scientific research therefore is the attempt to obtain this knowledge (as far as can be possible), and a scientific truth or fact is the result of this research. Science is about truth and truth has nothing to do with your understanding or perspective . Did it not occur to you that scientists can have their own agenda’s, influenced by their own philosophies? And through mass introduction, or simple manipulation of findings it can be dressed up as “truth”? The success of the theory of evolution the counter stone of Biology comes to mind, but that’s a whole different ball game. Anyway science is not about truth because science is not ultimate, hence new theories develop and old theories are replaced that were once held as “scientific facts” in the circle of academia, the task of science however is to bring people closer and closer to an objective truth. If truth (interchangeable with knowledge) was about human perspective , how would we know truth since we got literally billions of competing human perspective/understanding ? Science and the continuousness of scientific research to reach scientific facts is an endeavor of the human mind, therefore though it can have profound positive impact as well as negative, it is unable to explain the true nature of things of man (his existence, purpose ect) and the material universe in which he dwells, because as you say: "We simply can't, hence why science is adamant on being ostensive. " Which basically means the “truth” is what you see and know, but a slight problem arises since human capabilities are indeed very limited as the Noble Quran says: “And of Knowledge you have been given only a little.” Therefore the challenge of the Quran a book of guidance which provides us the information of the true nature of things, nor conflicts with the material universe remains, and its up to man to either benefit from it, or be the master of his own demise. and dont scientific truths change continuously? No, I don't think so. But you can name few scientific truths that changed to persuade me otherwise. [/QB] The point was science is an ongoing process-theories change, new theories are developed its an ongoing process which in turn is heavily influenced by many factors such as the dominate ideas of the current times/society/government/multinational companies ect. Scientists for example held views in which they considered as scientific truths (facts), but Einstein’s revolutionary breath through in relativity changed what was established as scientific truths in the circles of academia during that period of time. You may google, or check out books like The Structure of Scientific Revolutions, to give you more insight, but the general fact stands science is an ongoing process.

Questions to my dear brother Duke-the man not the politician. I would like honest answers yaa akhi. To duke the man, the brother I know would be extremely happy to see his nation rise from the ashes, the brother I know wants peace, prosperity, and unity for The Republic of Somalia and its inhabitants, not the politician with his own agenda since you support a political camp in Somalia! 1. Do you support the Ethiopian presence in Somalia? if it was not a necessary evil as some say? Why cant Somalia solve its own problems without the presence of its arch enemy the occupier of S. Galbeed? Will they leave, and be replaced by peace keepers? Do you think Ethiopia, Uncle Sam’s interests will be parallel to the interests of the average Farah and Xalimo back home. And if yes, then how so bearing in mind their relationship with Africa and the Middle East. 2. What is your opinion about this war on terrorism in East Africa? 3. What obstacles/challenges does the entity you support (TFG) face in your opinion? And how do they overcome it? How do you see the TFG transforming its self in the future? 4. What about the real grievances of the many quarters in the Somalia community against the TFG? How will their grievances be addressed or do you consider it insignificant? 5. Do you think Somalia will be able to regain its past glory of a United Nation, a United Peoples, and if so what do you think are the steps to achieve this goal? And what do you say to those who believe the TFG is a puppet regime and the very obstacle that stands in the way of a Free and Strong Republic? Sorry for the many questions, but would apperciate if you can answer me faithfully my brother. JZK

looooooooooooooooool@ Aaliyah. That was very funny .......where a lot of somalis are congregated there must be caayr...its like bees and honey ....capital park (OH)...cedar (MN)...Aaliyah does have a point. Originally posted by MC Xamar: Those friggin' apartments are $1300/month!! Damn! Why dont they just buy house then.

Al-Isra’ and Al-Mi‘raj (The Miraculous Night Journey from Makkah to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of Heavens) The last days of the Makkan phase of the Prophet’s life are noted for alternate fortunes ranging between two extremes: gradual success and continual persecution. However, glimpses of propitious lights were looming on the distant horizon, to ultimately materialize in the event of the Prophet’s Night Journey to Jerusalem and then Ascension through the spheres of the heavens. As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim.[Za'd Al-Ma'ad 2/49; Tareekh-e-Islam 1/124; Rahmat-al-lil'alameen 1/76] The Messenger of Allâh [pbuh] was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel, the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel took him to the heavens on the same horse. When they reached the first heaven Gabriel asked the guardian angel to open the door of heaven. It was opened and he saw Adam, the progenitor of mankind. The Prophet [pbuh] saluted him and the other welcomed him and expressed his faith in Muhammad’s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left. Gabriel then ascended with the Prophet to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya) and Jesus, son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood. Then they reached the third heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the Prophet and expressed faith in his Prophethood. The Prophet, in the company of Gabriel, then reached the fourth heaven where he met the Prophet Enoch (Idris) and saluted him. Prophet Enoch returned the salutation and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad [pbuh] on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad [pbuh] reached the seventh heaven and met Abraham (Ibrahim)[AWS] and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet [pbuh] said: "Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number." The Prophet [pbuh] turned to Gabriel as if holding counsel with him. Gabriel nodded, "Yes, if you desire," and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses, who again urged him to request for a further reduction. Muhammad [pbuh] once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses for reduction in the number of prayers till these were reduced to five only. Moses again asked him to implore for more reduction, but he said: "I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will." When Muhammad [pbuh] went farther, a Caller was heard saying: "I have imposed My Ordinance and alleviated the burden of My servants." There is however some difference as regards the issue whether the Prophet saw Allâh with his physical eye or not. Some interpreters say that seeing Allâh with his naked eyes was not confirmed. Ibn ‘Abbas, on the other hand, says that the word Ru’ya as used in the Noble Qur’ân signifies the observation with the help of the eye. In Sûrah An–Najm (Chapter —The Star) we read: "Then he approached and came closer." [Al-Qur'an 53:8] Here (he) refers to archangel Gabriel, and this context is completely different from that in the Prophetic tradition of Isra’ and Mi‘raj, where ‘the approach’ relates to that of the Lord, Glory is to Him. Some significant suggestive incidents featured the ‘Night Journey’ of the Prophet, of which we could mention: 1. The Prophet’s breast was cleft by Gabriel, his heart extracted and washed with the water of Zamzam —a sacred spring in Makkah. 2. In the same context, there were brought to him two gold vessels. There was milk in one, while the other was full of wine. He was asked to choose either of them, so he selected the vessel containing milk and drank it. He (the angel) said: "You have been guided on Al-Fitrah or you have attained Al-Fitrah. Had you selected wine, your nation would have been misled." [it is a symbolic way of saying that good and evil in the form of milk and wine were brought before the Prophet and he instinctively made a choice for the good. It is very difficult to render the Arabic term ‘Fitrah’ into English. It denotes the original constitution or disposition, with which a child comes into this world, as contrasted with qualities or inclinations acquired during life; besides it refers to the spiritual inclination inherent in man in his unspoilt state]. 3. The Prophet [pbuh] told that he saw two manifest rivers, — the Nile and the Euphrates — and two hidden ones. It appears that the two manifest rivers, the Nile and the Euphrates, symbolically describe the area in whose fertile valleys, Muhammad’s Message will settle, and the people whereof will always remain the adherent bearers of Islam that will be passed on from generation to another. They can by no means suggest that they well up from the Garden. 4. He had the opportunity to see Malik, the guardian of Hell, with a cheerless frowning face. Therein, he saw the Hell dwellers, of whom were those who unjustly eat up the property of the orphans. They have flews similar to those of camels, swallowing red-hot stones and then issuing out of their backs. There were also the people who take usury with bellies too big to be able to move around; they are trodden by the people of Pharaoh when these are admitted into Hell. In the same abode, he saw the adulterers offered tasty fatty meat and rotten smelly one but they make option for the latter. The licentious women were also there hanging from their breasts. 5. The ‘Night Journey’ raised a good deal of stir among the people and the sceptical audience plied Muhammad with all sorts of questions. He told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered. The disbelievers, however, found it a suitable opportunity to jeer at the Muslims and their creed. They pestered the Prophet [pbuh] with questions as to the description of the Mosque at Jerusalem, where he had never gone before and, to the astonishment of many, the Prophet’s replies furnished the most accurate information about that city. He supplied them with all the news about their caravans and the routes of their camels. However, all this increased in them nothing but flight from the Truth, and they accepted nothing but disbelief. For the true Muslims, however there was nothing unusual about the Night Journey. The All-Mighty Allâh, Who is Powerful enough to have created the heavens and the earth by an act of His Will, is surely Powerful enough to take His Messenger beyond the heavens and show him those signs of His at firsthand which are inaccessible to man otherwise. The disbelievers on their part went to see Abu Bakr on account of this event, and he readily said: "Yes, I do verify it." It was on this occasion that he earned the title of As-Siddiq (the verifier of the truth). [ibn Hisham 1/399] The most eloquent and most concise justification of this ‘Journey’ is expressed in Allâh’s Words: "... in order that We might show him (Muhammad) of Our Ayât (proofs, evidences, signs, etc.)" [Al-Qur'an 17:1]. The Divine rules as regards the Prophets goes as follows: "Thus did We show Abraham the kingdom of the heavens and the earth that he be one of those who have Faith with certainty." [Al-Qur'an 6:75] To Moses, his Lord said: "That We may show you (some) of Our Greater Signs." [Al-Qur'an 20:23] In order that: "He be of those who have Faith with certainty." The Prophets, after seeing Allâh’s Signs, will establish their Faith on solid certainty too immune to be parted with. They are in fact eligible for this Divine privilege because they are the ones who will bear burdens too heavy for other ordinary people to carry, and in the process of their mission, they will regard all worldly ordeals and agonies too small to care about. There are simple facts that emanate from this blessed Journey, and flow along into the flowery garden of the Prophetic biography; peace and blessings of Allâh be upon its author, Muhammad. The story of ‘the Night Journey’ as we see in the Noble Qur’ân is epitomised in the first verse of the Sûrah Isra’(Chapter 17 — The Journey by Night) then there is a quick shift to uncover the shameful deeds and crimes of the Jews, followed by an admonition saying that the Qur’ân guides to that which is most just and right. This arrangement is not in fact a mere coincidence. Jerusalem was the first scene of the Night Journey, and here lies the message directed to the Jews and which explicitly suggested that they would be discharged of the office of leadership of mankind due to the crimes they had perpetrated and which no longer justified their occupation of that office. The message suggested explicitly that the office of leadership would be reinstituted by the Messenger of Allâh [pbuh] to hold in his hand both headquarters of the Abrahamic Faith, the Holy Sanctuary in Makkah and the Farthest Mosque in Jerusalem. It was high time for the spiritual authority to be transferred from a nation whose history got pregnant with treachery, covenant-breaching and aggression to another nation blessed with piety, and dutifulness to Allâh, with a Messenger who enjoys the privilege of the Qur’ânic Revelation, which leads to that which is best and right. There, however, remains a crucial question waiting to be answered: How could this foreseen transition of authority be effected while the champion himself (Muhammad) was left deserted and forsaken stumbling in the hillocks of Makkah? This question per se uncovered the secrets of another issue which referred to a phase of the Islamic Call and the appearance of another role it was about to take up, different in its course and noble in its approaches. The forerunners of that new task took the shape of Qur’ânic verses smacking of direct and unequivocal warning accompanied by a severe ultimatum directed to the polytheists and their agents: "And when We decide to destroy a town (population), We (first) send a definite order (to obey Allâh and be righteous) to those among them [ or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction. And how many generations (past nations) have We destroyed after Noah! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves." [Al-Qur'an 17:16, 17] Together with these verses, there were others revealed to show the Muslims the rules and items of the civilization upon which they could erect their Muslim community, and foreshadowing their ownership of a piece of land, exercising full freedom over it and establishing a coherent society around whose axis the whole humanity would rotate. Those verses in reality implied better prospects for the Prophet [pbuh] comprising a secure shelter to settle in, and headquarters safe enough to empower and embolden him to communicate his Message to all the world at large; that was in fact the inner secret of that blessed journey. For this very wisdom and the like we deem it appropriate to suggest that ‘the Night Journey’ took place either before the First Pledge of ‘Aqabah or between the two; after all, Allâh knows best.

The Third Phase: Calling unto Islam beyond Makkah In Shawwal [Tareekh-e-Islam 1/122] (in the last of May or in the beginning of June 619 A.D.), ten years after receiving his mission from his Lord, the Prophet [pbuh] set out towards At-Ta’if, about 60 kilometres from Makkah, in the company of his freed slave Zaid bin Haritha inviting people to Islam. But contrary to his expectations, the general atmosphere was terribly hostile. He approached the family of ‘Umair, who were reckoned amongst the nobility of the town. But, to his disappointment, all of them turned deaf ear to his message and used abusive language as regards the noble cause he had been striving for. Three brothers from the chieftains of Thaqeef —‘Abd Yaleel, Mas‘ud and Habeeb — sons of ‘Amr bin ‘Umair Ath-Thaqafy met the Prophet [pbuh], who invited them to embrace Islam and worship Allâh, but they impudently jeered at him and refused his invitation. "He is tearing the cloths of Al-Ka‘bah; is it true that Allâh has sent you as a Messenger?" said one of them. "Has not Allâh found someone else to entrust him with His Message?" said the second. "I swear by Allâh that I will never have any contact with you. If you are really the Messenger of Allâh, then you are too serious to retort back; and if you are belying Allâh, then I feel it is imperative not to speak to." said the third. The Messenger of Allâh [pbuh], finding that they were hopeless cases, stood up and left them saying: "Should you indulge in these practices of yours, never divulge them to me." For ten days he stayed there delivering his message to several people, one after another, but all to no purpose. Stirred up to hasten the departure of the unwelcome visitor, the people hooted him through the alley-ways, pelted him with stones and obliged him to flee from the city pursued by a relentless rabble. Blood flowed down both his legs; and Zaid, endeavouring to shield him, was wounded in the head. The mob did not desist until they had chased him two or three miles across the sandy plains to the foot of the surrounding hills. There, wearied and exhausted, he took refuge in one of the numerous orchards, and rested against the wall of a vineyard. At a time when the whole world seemed to have turned against him, Muhammad [pbuh] turned to his Lord and betook himself to prayer and the following touching words are still preserved as those through which his oppressed soul gave vent to its distress. He was weary and wounded but confident of the help of his Lord: "O Allâh! To You alone I make complaint of my helplessness, the paucity of my resources and my insignificance before mankind. You are the most Merciful of the mercifuls. You are the Lord of the helpless and the weak, O Lord of mine! Into whose hands would You abandon me: into the hands of an unsympathetic distant relative who would sullenly frown at me, or to the enemy who has been given control over my affairs? But if Your wrath does not fall on me, there is nothing for me to worry about." "I seek protection in the light of Your Countenance, which illuminates the heavens and dispels darkness, and which controls all affairs in this world as well as in the Hereafter. May it never be that I should incur Your wrath, or that You should be wrathful to me. And there is no power nor resource, but Yours alone." Seeing him in this helpless situation, Rabi‘a’s two sons, wealthy Makkans, were moved on grounds of kinship and compassion, and sent to him one of their Christian servants with a tray of grapes. The Prophet [pbuh] accepted the fruit with pious invocation: "In the Name of the Allâh." The Christian servant ‘Addas was greatly impressed by these words and said: "These are words which people in this land do not generally use." The Prophet [pbuh] inquired of him whence he came and what religion he professed. ‘Addas replied: "I am a Christian by faith and come from Nineveh." The Prophet [pbuh] then said: "You belong to the city of the righteous Jonah, son of Matta." ‘Addas asked him anxiously if he knew anything about Jonah. The Prophet [pbuh] significantly remarked: "He is my brother. He was a Prophet and so am I." Thereupon ‘Addas paid homage to Muhammad [pbuh] and kissed his hands. His masters admonished him at this act but he replied: "None on the earth is better than he is. He has revealed to me a truth which only a Prophet can do." They again reprimanded him and said: "We forewarn you against the consequences of abandoning the faith of your forefathers. The religion which you profess is far better than the one you feel inclined to." Heart-broken and depressed, Muhammad [pbuh] set out on the way back to Makkah. When he reached Qarn Al-Manazil, Allâh, the Almighty sent him Gabriel together with the angel of mountains. The latter asked the Prophet [pbuh] for permission to bury Makkah between Al–Akhshabain —Abu Qubais and Qu‘ayqa‘an mountains. Full narration of this event was given by ‘Aishah [R] (the Prophet’s spouse). She said: "I asked the Prophet [pbuh] if he had ever experienced a worse day than Uhud. He answered that he had suffered a lot from those people (the idolaters) but the most painful was on the day of ‘Aqabah. I went seeking support from Ibn ‘Abd Yalil bin ‘Abd Kalal, but he spurned me. I set out wearied and grieved heedless of anything around me until I suddenly realized I was in Qarn Ath-Tha‘alib, called Qarn Al-Manazil. There, I looked up and saw a cloud casting its shade on me, and Gabriel addressing me: Allâh has heard your people’s words and sent you the angel of mountains to your aid. The latter called and gave me his greetings and asked for my permission to bury Makkah between Al-Akhshabain, the two mountains flanking Makkah. I said in reply that I would rather have someone from their loins who will worship Allâh, the All–Mighty with no associate." A concise meaningful answer fully indicative of the Prophet’s matchless character and the fathomless magnanimous manners. [bukhari 1/458; Muslim 2/109] The Messenger of Allâh [pbuh] then came back to wakefulness and his heart was set at rest in the light of that invisible Divinely provided aid. He proceeded to Wadi Nakhlah where he stayed for a few days. During his stay there, Allâh sent him a company of jinns who listened to him reciting the Noble Qur’ân: "And (remember) when We sent towards you (Muhammad [pbuh]) Nafran (three to ten persons) of the jinns, (quietly) listening to the Qur’ân, when they stood in the presence thereof, they said: ‘Listen in silence!’ And when it was finished, they returned to their people, as warners. They said: ‘O our people! Verily! We have heard a Book (this Qur’ân) sent down after Moses, confirming what came before it, it guides to the Truth and to a Straight Path (i.e. Islam). O our people! Respond (with obedience) to Allâh’s Caller (i.e. Allâh’s Messenger Muhammad [pbuh]), and believe in him (i.e. believe in that which Muhammad [pbuh] has brought from Allâh and follow him). He (Allâh) will forgive you of your sins, and will save you from a painful torment (i.e. Hell-fire).’" [Al-Qur'an 46:29-31] The same incident is referred to in Sûrah Al-Jinn: "Say (O Muhammad [pbuh]): "It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Qur’ân). They said: ‘Verily! We have heard a wonderful Recital (this Qur’ân)! It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allâh).’" [Al-Qur'an 72:1,2] … Till the end of the 15th verse. From the context of these verses and their relevant interpretation, we can safely establish it that the Prophet [pbuh] was not aware of the presence of that group of jinns. It was only when Allâh revealed those verses that he came to know of it. The verses also confirm that it was the first time they came. However, the context of the different versions suggests that the jinns repeated their visits later on. The presence of that company of jinns comes in the context of the Divine support given to His Messenger, and constitutes a propitious sign of ultimate victory and success for the Call of Islam. It provides an unshakable proof that no power however mighty could alter what is wrought by Allâh: "And whosoever does not respond to Allâh’s Caller, he cannot escape on earth, and there will be no Auliyâ (protectors) from him besides Allâh (from Allâh’s punishment). Those are in manifest error." [Al-Qur'an 46:32] "And we think that we cannot escape (from the punishment of) Allâ h in the earth, nor can we escape (from the punishment) by flight." [Al-Qur'an 72:12] Given this support and auspicious start, depression, dismay and sadness that used to beset him since he was driven out of At-Ta’if, he turned his face towards Makkah with fresh determination to resume his earlier plan to expose people to Islam and communicate his Message in a great spirit of zeal and matchless enthusiasm. Zaid bin Harithah, his companion, addressing the Prophet [pbuh] said, "How dare you step into Makkah after they (Quraish) have expatriated you?" The Prophet [pbuh] answered: "Hearken Zaid, Allâh will surely provide relief and He will verily support His religion and Prophet." When he was a short distance from Makkah, he retired to Hira’ Cave. Whence he despatched a man from Khuza‘ah tribe to Al-Akhnas bin Shuraiq seeking his protection. The latter answered that he was Quraish’s ally and in no position to offer protection. He despatched the messenger to Suhail bin ‘Amr, but to no avail, either. Al-Mut‘im bin ‘Adi, a notable in Makkah, however, volunteered to respond to the Prophet’s appeal for shelter. He asked his people to prepare themselves fully armed and then asked Muhammad [pbuh] to enter into the town and directly into the Holy Sanctuary. The Prophet [pbuh] observed a two-Rak‘a prayer and left for his house guarded by the heavily-armed vigilant ‘Adi’s. It has been reported that later Abu Jahl, the archenemy of Islam, asked Mut‘im if his behaviour suggested protection or conversion, the latter replied it was merely protection. Abu Jahl was relieved and said that he would give Muhammad protection for his sake. The Messenger of Allâh [pbuh] never forgot Mut‘im’s favour. At the conclusion of the battle of Badr, he declared publicly that if Mut‘im had been still alive and asked for the release of the Quraishite captives, he would not deny him his request. [ibn Hisham 1/419-422; Za'd Al-Ma'ad 2/46; Mukhtasar Seerat Ar-Rasool p.14; Rahmat-al-lil'alameen 1/71-74; Tareekh-e-Islam 1/123] Islam being introduced to Arabian Tribes and Individuals In Dhul Qa‘dah, the tenth year of Prophethood, i.e. July 619, the Prophet [pbuh], returned to Makkah to resume his activities. The time for pilgrimage to Makkah was approaching so he hastened to introduce people both tribes and individuals to Islam and call upon them to embrace it, just as it was his practice since the fourth year of his Prophethood. On the authority of Az-Zuhri, of the tribes that Islam was introduced to, we could speak of Banu ‘Amir bin Sa‘sa‘ah, Muharib bin Khasfa, Fazarah, Ghassan, Murrah, Haneefah, Saleem, ‘Abs, Banu Nasr, Banu Al-Buka’, Kindah, Kalb, Al-Harith bin Ka‘b, Udhrah and people of Hadrmout. Islam was not introduced to them in one single year but rather repeatedly from the fourth year till the last pre-migration season of pilgrimage. They however, remained obdurate and none of them responded positively. [At-Tirmidhi; Mukhtasar Seerat Ar-Rasool p.149; Tareekh-e-Islam 1/125] The following is a resume of aspects relating to the Prophet’s appeals as regards the new faith he was preaching: 1. He visited a sept of Banu Kalb known as Banu ‘Abdullah. He called them to Allâh’s Message and entreated them to accept it for the sake of Allâh Who had chosen a beautiful name for their father, but without avail. 2. He called on Bani Haneefah in their habitation, but received very repugnant treatment. 3. He addressed Bani ‘Amir bin Sa‘sa‘ah in their encampment, calling them to abandon idolatry and join him. One of them called Buhairah bin Firras, answered him back: "Should we give you allegiance and Allâh give you power over your opponents, will you give us right to inheritance and succeed you in power?" The Prophet replied: "The whole affair lies in Allâh’s Hands. He gives the power to whomever He desires." The man commented: "Do you expect us to incur the wrath and vengeance of the Arabs without the least hope of leadership? We can in fact readily dispense with your offers." When Banu ‘Amir returned to their habitations, they narrated the story to an elderly man who had lingered behind because he was too old. They told him, "A young man of Quraish of Bani ‘Abdul Muttalib, claiming that he is a Prophet, contacted us, asked for support and invited us to embrace his religion." The old sheikh was struck by the news, and wondered if there was no way of making amends for the loss of that opportunity and swore, "He is really Ishmaelite (he descends from Ishmael). He is the Truth (he is a real Prophet). How did it happen that you misjudged his words?" The Prophet [pbuh] was not dismayed at all. He persisted in his mission for the fulfillment of which he had been commissioned to strive despite all odds. He did not confine his efforts to the tribes but also conducted contacts with individuals from some of whom he was able to receive a favourable response. Moreover, later in the same season, some of them did believe in his Prophethood and entered the fold of Islam. The following list included some of those early converts: 1. Swaid bin Samit. He was an intelligent discreet poet from Yathrib (Madinah). During his stay in Makkah for pilgrimage (or lesser pilgrimage), he encountered the Prophet [pbuh] who invited him to embrace Islam. At this invitation, Swaid imparted to the Prophet some sound words from Luqman’s wisdom. The Prophet approved of that wisdom but told the man that he had something far better. He recited some verses from the Qur’ân, the man listened meditatively and the words appealed to his originally pure nature and accepted Islam as his faith at once. He was killed in the battle of Bu‘ath. That was in the eleventh year of the Prophethood. [ibn Hisham 1/425; Rahmat-al-lil'alameen 1/74] 2. Eyas bin Mu‘adh. He was still a youth from Aws tribe. He came as a member of delegation seeking alliance with Quraish against another rival tribe dwelling in Madinah, Al-Khazraj. The Prophet [pbuh] met them and advised them to follow a better course than that they had in mind. He introduced himself and Islam to them, apprised them of his mission and narrated some verses from the Noble Qur’ân. Eyas’s heart immediately absorbed the Divine Message and agreed with the Prophet [pbuh]. Abul Haisar Anas bin Rafi‘, a member of the delegation disapproved of the boy’s behaviour and silenced him by hurling some dust into his face. The people then left Madinah after having failed in establishing alliance with Quraish. Shortly after arrival in Madinah, the boy breathed his last acclaiming Allâh’s Name and celebrating His Glory.[ibn Hisham 1/424; Tareekh-e-Islam 1/126] 3. Abu Dhar Al-Ghifari. He used to live in the suburbs of Yathrib. News of the Islamization of Swaid bin Samit and Eyas bin Mu‘adh reached him and constituted a turning point in his life per se. He sent his brother to Makkah for more details about the Prophet’s intentions. The man came back and reported to Abu Dhar that the ‘said man’ enjoined good and forbade evil. Abu Dhar was not satisfied and decided that he himself should go out and probe the real situation. After some attempts to identify the person of the Prophet [pbuh], he managed to meet him though not without some difficulties due to the antagonistic atmosphere within which the proponents of the new faith were trying to work their way. No sooner than Abu Dhar was exposed to the real nature of Islam, he embraced it. Despite the Prophet’s earnest plea not to divulge his new move, Abu Dhar went directly to the Holy Sanctuary where he publicly declared that he had testified to the Oneness of Allâh and Prophethood of Muhammad. The heathens all around hurried and began beating him. He almost died when Al-‘Abbas intervened warning against killing someone whose tribe was in full command of the strategic commercial caravan routes leading to Makkah. The event recurred in the following morning with the same man to come to the scene and rescue him.[bukhari 1/449-544] 4. Tufail bin ‘Amr Ad-Dausi. He was an honest poet and chief of Ad-Daus tribe inhabiting an area close to Yemen in South Arabia. He arrived in Makkah in the eleventh year of Prophethood. Great reception ceremonies were accorded to him on his advent. The Makkans soon started to inculcate in his ears all sorts of antipathy against the Prophet [pbuh]. They even alleged that he had caused the most horrible societal schism, dividing all sorts of social life even the family ties were subject to his schemes and plans of dissension. They even warned him against speaking or even listening to him. The man overpowered by these pleas, complied by their requests. He even stuffed his ears with a piece of cotton in order not to hear any word of his. However, when this tribesman entered the mosque, he saw Muhammad [pbuh] observing his prayer and out of curiosity, he approached him for it was a Divine Will to hear the Prophet’s sound and appealing words. The temptation to hear more was irresistible so he followed the Prophet [pbuh] into his house, briefed him on his advent and all the story of the people of Quraish. The Messenger of Allâh [pbuh] recited some verses of the Noble Qur’ân and the man managed to taste something exceptionally beautiful and discern the truth latent within. He embraced Islam and testified that there was no god but Allâh and that Muhammad was His Messenger. He then said that he was an influential man among his people and that he would call them to profess Islam, yet he wanted the Prophet [pbuh] to equip him with a supportive sign that would ease his future task. It was in fact a Divinely bestowed light in his whip. He called his father and wife to embrace Islam and they did respond. His people lagged a little but he exhorted them fervently and was fully successful. He and seventy or eighty of his followers emigrated to Madinah after the Trench Battle. He was a perfect fighter in the cause of Allâh and was martyred in Al-Yamama events.[ibn Hisham 1/385; Mukhtasar Seerat Ar-Rasool p.144] 5. Dhumad Al-Azdi. He came from Azd Shanu’a in Yemen, specialist in incantation. He arrived in Makkah to hear the fools there say that Muhammad [pbuh] was out of his mind. He decided to practise his craft on the Prophet [pbuh], who on seeing him said: "Praise is to Allâh, we entertain His praise and seek His help. Whomsoever Allâh guides, none will lead astray, and whomsoever Allâh leads astray, none will guide. I testify there is no god but Allâh and Muhammad is His servant and Messenger." Dhumad heard the words and requested the Prophet [pbuh] to echo them again, and he was granted his wish thrice. Here he said: "I have heard the soothsayers, sorcerers and poets, but never have I experienced the sweetness of your words." He then gave a pledge of a sincere convert. [Mishkat Al-Masabeeh 2/525] Hope inspiring Breezes from the Madinese It was during the pilgrimage season, in the eleventh year of Prophethood, that the Islamic Call found the righteous seeds through which it would grow up to constitute tall trees whose leaves would foster the new faith and shelter the new vulnerable converts from the blows of injustices and high-handness of Quraish. It was the Prophet’s wise practice to meet the delegates of the Arabian tribes by night so that the hostile Makkans would not debar him from achieving his objectives.[Tareekh-e-Islam p.129] In the company of his two truthful Companions ‘Ali and Abu Bakr, he had an interesting talk regarding Islamization with Bani Dhuhal, but the latter suspended their conversion.[Mukhtasar Seerat Ar-Rasool p.150] In pursuit of the same objective, the Prophet and his Companions passed by ‘Aqabat Mina where they heard people talking. They went at their heels until they encountered six men from Yathrib, all of whom from Khazraj tribe: As‘ad bin Zurarah, ‘Awf bin Harith, Rafi‘ bin Malik, Qutbah bin ‘Amir, ‘Uqbah bin ‘Amir and Jabir bin ‘Abdullah. The last two being from Aws and the former four from Khazraj. The Madinese always heard the Jews say that a Prophet was about to rise, for the time for a new dispensation had arrived. Him they would follow and then smite their enemies as the children of ‘Ad and Iram had been smitten. [Rahmat-al-lil'alameen 1/84; Ibn Hisham 1/429; Za'd Al-Ma'ad 2/50] "Of what tribe are you?" asked the Prophet. "Of the tribe of Khazraj," they replied. "Are you the allies of the Jews?" The Prophet enquired. They said: "Yes." "Then why not sit down for a little and I will speak to you." The offer was readily accepted for the fame of Muhammad [pbuh] had spread to Madinah and the strangers were curious to see more of the man who had created a stir in the whole area. The Prophet [pbuh] presented to them an expose of Islam, explained its implications, and the responsibilities that fell upon the men who accepted it. When the Prophet [pbuh] concluded his talk, they exchanged among themselves ideas to the following effect: "Know surely, this is the Prophet with whom the Jews are ever threatening us; wherefore let us make haste and be the first to join him." They, therefore, embraced Islam, and said to the Prophet, "We have left our community for no tribe is so divided by hatred and rancour as they are. Allâh may cement our ties through you. So let us go and invite them to this religion of yours; and if Allâh unites them in it, no man will be dearer than you." The handful of Madinese converts remained steady to the cause and they preached the Islam with full zeal and devotion with the result that they succeeded in winning adherents for Islam from amongst their fellow citizens and hardly was there a house in Madinah not talking curiously and enthusiastically about the Messenger of Allâh [pbuh]. [ibn Hisham 1/428-430] Marriage of the Prophet [pbuh] to ‘Aishah [R] In Shawwal of the same year, the Prophet [pbuh] concluded a marriage contract with ‘Aishah [R], ‘the truth verifier’, when she was six of age and consummated his marriage with her in Shawwal, the year 1 A.H. in Madinah when she was nine. [bukhari 1/551; Talqeeh Fuhoom Ahl-al-Athar, p.10] Marriage to Aisha Ra

^^^^^^Well, what is science, but an endeavour of the human mind, a human perspective of the true nature of things? Is not the human mind and understanding of nature ect very limited, and dont scientific truths change continuously? This therefore means a scientific truth, or discovery of today could be seen differently tomorrow as more knowledge is obtained, thus science in the end is engineered by the human thought which will be limited to a particular era/stage. And the science which relies solely upon the human perspective ( indeed very limited, filled with contradictions, and changing all the time) is unable to provide an insight or understanding about the true nature of things nor provide solutions to the many crisis faced by human kind. Which brings us to the Holy Quran, a Miracle in itself nothing like it exists, a guidance unto mankind revealed to an unlettered man who belonged to an uneducated people in a remote part of the world far removed from the centers of civilization, science, and knowledge but nonetheless the message he recieved contains information about the true nature of things, laws to solve problems faced by man, information and guidance which neither contradicts nor conflicts with the nature of mankind or the material environment in which he dwells. Furthermore this Quran (a “medieval book” with fake tales perhaps according to the likes of JB) contains information on scientific facts which are in agreement with the recent scientific findings, how then is that possible? As the Quran challenged and remains evident till this day, no single person can produce anything like unto the Quran, it exceeds what can be produced by the finite human mind, and anyone who seeks guidance from it will reach the truth both spirtually and materially (science ect.) And last, one can not distort history nor manipulate facts as the topic starter is trying to do. The Muslims commanded by Allah in the Quran to seek Knowledge, here’s what Deniis Overbye of the NYTimes said about the Muslims and their contributions to the sciences: Muslims created a society that in the Middle Ages was the scientific center of the world. The Arabic language was synonymous with learning and science for 500 hundred years, a golden age that can count among its credits the precursors to modern universities, algebra, the names of the stars and even the notion of science as an empirical inquiry. "Nothing in Europe could hold a candle to what was going on in the Islamic world until about 1600," said Dr. Jamil Ragep, a professor of the history of science at the University of Oklahoma It was the infusion of this knowledge into Western Europe, historians say, that fueled the Renaissance and the scientific revolution. It's a comedy really, that even the white historians men of knowledge attest to this fact, that it was the Muslims “commanded by the Quran” that passed the foundation of science and learning which Europe now excels in, but a jahil somali qaaxoti in Sweden turned an arrogant atheist wants to convince us other wise, not happening playa not even with your fruity Queen’s English. Lies are lies my friend.

Thanks Duke! Walle Hussein wa rageedi ka bax! Khayr to him and the family inshallah.

Factors inspiring Patience and Perseverance It is natural for sensible and mild-tempered people to meditate deeply on the factors that inspired those early Muslims that miraculous constancy and perseverance. It is normal to wonder how those people managed to tolerate unspeakable persecutions, and stand fast in the face of tyrannical tortures. With respect to these questions, we deem it wise just to touch on those underlying reasons: 1. Unshakable Belief in Allâh. The first and foremost factor is no doubt, unshakable Belief in Allâh Alone coupled with a wonderful degree of perception of His Attributes. A man with this Belief deeply averred in his heart will look at those foreseen difficulties as triflings and can under no circumstance compare with the sweetness of Belief: "Then, as for the foam, it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth." [Al-Qur'an 13:17] Other sub-factors that branch out from that Belief and assist in strengthening it and promoting long amity are: 2. Wholeheartedly-loved leadership. Muhammad [pbuh], the great leader of the Muslim community, and mankind at large, was an exemplary man in his perfect manners and noble attributes; no one could measure up to his endowments of nobility, honesty, trustworthiness and abstinence; unanimously and uncontestedly acknowledged even by his enemies. Abu Jahl himself, the great enemy of Islam, used repeatedly to say: "O Muhammad ([pbuh]), we are in no position to belie you, we rather disbelieve what you have brought us (Islam)." It is narrated that three people of Quraish each separately and secretly listened to some verses of the Noble Qur’ân. Later, this secret was uncovered and one of them asked Abu Jahl (one of the three) what he thought of what he heard from Muhammad ([pbuh].). He answered: We contested the honour of leadership and generosity with Banu ‘Abd Munaf and shared equal privileges competitively. They then began to boast saying that a Prophet rose among them whom Revelation came down upon from heavens. I swear we will never believe in him.[ibn Hisham 1/316] So Allâh said: "… It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zâlimûn (polytheists and wrong-doers) deny." [Al-Qur'an 6:33] One day, the disbelievers of Quraish leveled to him a cynical remark three times. He remained silent but for the third one he remarked, "O Quraish! Slaughter is in store for you." They were taken aback and ulterior fear filled their hearts to such an extent that the most hostile among them began to make up for their insult by the best friendly terms they could afford. When they slung the entrails of a camel on him while prostrating himself in prayer, he invoked Allâh’s wrath on them, and they immediately were caught in an inexpressible state of worry and were almost convinced that they would be destroyed. Ubai bin Khalaf used always to threaten he would kill Muhammad [pbuh]. One day the Prophet [pbuh] retorted that he would kill him by Allâh’s Will. When Ubai received a scratch in his neck, on the day of Uhud, he, under the sense of horror, remembered the Prophet’s words and remarked, "I am convinced he would be able to kill me even if he spat on me.[ibid 2/84] " Sa‘d bin Mu‘adh said to Omaiyah bin Khalaf in Makkah, "I heard the Messenger of Allâh [pbuh] one day say that the Muslims would surely kill you." Omaiyah was extremely panicked and swore he would never step out of Makkah. Even when Abu Jahl obliged him to march with them to fight the Prophet [pbuh] on the day of Badr, he bought the best and swift camels in Makkah in order that they hasten his escape. Even his wife warned him against going out reminding him of Sa‘d’s words, his reply was "By Allâh, I have no intention of going out with Quraish, I will disengage from them after a short distance."[bukhari 2/563] That was the clear sense of horror and terror haunting his enemies wherever they were. His friends and companions, on the other hand, held him dearest to them, and he occupied the innermost cells of their hearts. They were always ready to defend him and secure his well-being even at the risk of their lives. One day, Abu Bakr bin Abi Quhafa was severely beaten by ‘Utbah bin Rabi‘a, a terrible polytheist. His whole body was almost bleeding and he was on the verge of death, yet when his people took him back home extremely indignant at his misfortune, he swore he would never eat or drink anything until they had told him about the well-being of his noble Companion, Muhammad [pbuh]. That was the spirit of selflessness and sacrifice that characterized the behaviour of those early Companions.[Al-Bidayah wan-Nihayah 3/30] 3. The sense of responsibility. The early Companions were fully aware of the daunting responsibility they were expected to shoulder. They were also convinced that those charges were inescapable even though they were being persecuted for fear of the far-reaching ramifications, and the horrible impact that humanity would suffer in case they shirked their obligations. 4. Unwavering Belief in the truth of the Hereafter. This was the corner-stone that strengthened their sense of responsibility. There was a deep certainty established through the light of their religion that one day they would have to rise on the Day of Resurrection and account for all worldly deeds, small or big. They were sure that their future in the other world would depend wholly on their acts in their provisional life on earth, either to everlasting Garden (Paradise) or perpetual chastisement in Hell. Their whole life was divided between hope for Allâh’s mercy and fear of His punishment. "… Who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord." [Al-Qur'an 23:60] They had already known that life with all its amenities and pains was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life. 5. The Qur’ân. The verses and chapters of the Noble Qur’ân were attractively, forcefully and successively revealed at that gloomy and critical stage, supporting and advancing arguments on the truth and soundness of the principles of Islam, round whose axis the whole Call of Muhammad [pbuh] was revolving. They constituted the immune basis upon which the best and most wonderful Divinely decreed society was to be established. The Qur’ânic verses served also to excite the feelings of the believers, strengthen their selves on their course of patience and endurance and introduce them to the most purposeful examples and suggestive instructions: "Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allâh?’ Yes! Certainly, the Help of Allâh is near!" [Al-Qur'an 2:214] "Alif-Lam-Mim. Do people think that they will be left alone because they say: ‘We believe’, and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test)." [Al-Qur'an 29: 1-3] Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us to see whether we can strive constantly and put the Lord above self. Much pain, sorrow and self-sacrifice may be necessary, not because they are good in themselves, but because they will purify us, like fire applied to a goldsmith’s crucible to burn out the dross. These verses also constituted an irrefutable answer to the false allegations of the disbelievers, and a clear ultimatum that smacked of the horrible consequences that would ensue in case they persisted in their disbelief. On the other hand, the Noble Qur’ân was leading the Muslims to a new world and enlightening them as to its features, the beauty of Lordship, the perfection of Godship, the impact of kindness and mercy and the manifestations of the yearned for Allâh’s pleasure. They implicitly connoted meaningful messages carrying glad tidings of definitely approaching Divine Mercy leading to eternal bliss in a blissful Garden (Paradise). They, at the same time, envisaged the end of the tyrants and disbelievers who would be brought to Divine Justice and then dragged through the Fire where they would taste the touch of Hell. 6. Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one’s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to Allâh’s Pleasure, and perfect enough to rid people of worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents. Here we could adduce some of the verses of this category pregnant with glad tidings referring to the final victory that would crown the perseverance and patience of the Muslims: "And, verily, Our Word has gone forth of old for Our slaves, — the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away (O Muhammad [pbuh]) from them for a while, and watch them and they shall see (the punishment)! Do they seek to hasten on Our torment? Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned." [Al-Qur'an 37:171-177] In the same context, Allâh told His Prophet [pbuh] : "Their multitude will be put to flight, and they will show their backs." [Al-Qur'an 54:45] He also said: "They will be a defeated host like the confederates of the old times." [Al-Qur'an 38:11] The Muslims who migrated to Abyssinia (Ethiopia) had the following: "And as for those who emigrated for the cause of Allâh, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater, if they but knew." [Al-Qur'an 16:41] In the context of the story of Joseph, there was: "Verily, in Joseph and his brethren there were Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask." [Al-Qur'an 12:7] i.e., the Makkans will receive the same fate that befell Joseph’s brothers, viz, failure and surrender. In another instance, Allâh speaks about the Messengers: "And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion!’ So their Lord inspired them: ‘Truly, We shall destroy the Zâlimûn (polytheists, disbelievers and wrong-doers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection or fears My punishment) and also fears My threat." [Al-Qur'an 14:13,14] During the war between the Persians and the Romans, the disbelievers had a sincere wish that victory be the former’s lot, because both parties professed polytheism, whereas the Muslims prayed for a Roman victory because both groups believed in Allâh, His Messengers, Books, the Revelation and the Hereafter. The war resulted in the overthrow of Rome by Persia. They were pro-Persian, as we have said, and in their hearts they hoped that the nascent movement of Islam, which at that time was, from a worldly point of view, very weak and helpless, would collapse under their persecution. But they misread the true signs of the times. They were told that they would soon be disillusioned in both their calculations, and it actually so happened when Heraclius carried his campaign into the heart of Persia and the Makkan Quraish were beaten off at Badr: "And on that Day, the believers (i.e. Muslims) will rejoice (at the victory given by Allâh to the Romans against the Persians) with the help of Allâh." [Al-Qur'an 30:4,5] During the season of ‘Ukaz forum, and other such occasions, the Messenger of Allâh [pbuh] himself would communicate not only glad tidings pertinent to the Garden (Paradise) but also news of promising prospects for the true believers in the Call of Islam. He would openly tell them that they would surely prosper, rule the whole of Arabia and subdue Persia if they professed the most serious pillar of Islam, i.e. the Oneness of Allâh.[At-Tirmidhi] Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh to shield him against the adversities he was suffering at the hand of the polytheists. The Prophet’s face reddened and he remarked that the true believer must not precipitate things, it was incumbent upon a believer to undergo all the odds of life as much as he could, fearing nobody except Allâh until the religion was established, which would surely happen. The Prophet [pbuh] in this regard, referred to the perseverance that the Muslims had to show and the hardships they had to undergo in order to establish the land of Islam where peace and security would prevail all over it. Glad tidings of better prospects for Islam and the Muslims were not confined to Muhammad’s followers, in fact they were being disclosed time and again to both believers and disbelievers. Whenever the two parties met, the latter would jeer at the former and mockingly say "Here are the sovereigns of earth who will defeat Chosroes and Caesar." But the believers, in anticipation of that shining and Godly-orientated future, would always persevere and tolerate all sorts of persecution and humiliation regarding them as summer clouds that would soon clear away.[Fiqh As-Seerah p.84] The Prophet [pbuh], on his part, would always maintain and sustain his followers’ souls with the light of belief, sanctify them through inculcating the Qur’ânic wisdom in their hearts and cultivate their minds deeply with the spirit of Islam that would elevate them to a state of noble spirituality, pure heartedness and an absolute degree of freedom from the yoke of materialism, a high morale powerful enough to resist worldly lusts and consequently lead them from darkness to light. He would constantly teach them to be tolerant, forgiving and overpowering over their selves in order to get well established in their religion, disdain lust, and devote themselves to attaining the Pleasure of Allâh, yearning for the Garden (Paradise), enthusiasm in sciences relating to their faith, calling themselves to account, subordinating fleeing whims, holding under firm control all rage-provoking incidents and finally observing sobriety, patience and gravity.

The Final Phase of the Diplomacy of Negotiation The Messenger of Allah[pbuh] left his confinement and went on preaching his Faith as usual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time, and on account of the series of tremendous events and continual pains, he began to develop certain fits of weakness. No sooner had he emerged victorious from the inhuman boycott, than he was caught in a persistent illness and physical enervation. The polytheists of Makkah, seeing this serious situation and fearing that the stain of infamy that the other Arabs could attribute to them in case they took any aggressive action against the Prophet [pbuh] after he had lost his main support, Abu Talib, took a decision to negotiate with the Prophet [pbuh] once more and submit some concessions withheld previously. They then delegated some representatives to see Abu Talib and discuss the issue with him. Ibn Ishaq and others related: "When a serious illness caught Abu Talib, the people of Quraish began to deliberate on the situation and reviewed the main features that characterized that period and which included the conversion of ‘Umar and Hamzah to Islam, coupled with the tremendous stir that Muhammad [pbuh] had created amongst all the tribes of Quraish. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to negotiate a compromise on the various disputed points. They were afraid that the other Arabs might attribute to them the charge of opportunism." The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high esteem of his person and position among them. They then shifted to the new give-and-take policy that they claimed they wanted to follow. To substantiate their argument they alleged that they would refrain from intervening in his religion if he did the same. Abu Talib summoned his nephew and apprised him of the minutes of his meeting with them, and said: "Well, my nephew, here are the celebrities of your people. They have proposed this meeting to submit a policy of mutual concessions and peaceful coexistence." The Messenger of Allah[pbuh] turned to them saying: "I will guide you to the means by which you will gain sovereignty over both the Arabs and non-Arabs." In another version, the Prophet [pbuh] addressed Abu Talib in the following words: "O uncle! Why don’t you call them unto something better?" Abu Talib asked him, "What is it that you invite them to?" The Prophet [pbuh] replied, "I invite them to hold fast to a Message that is bound to give them access to kingship over the Arabs and non-Arabs." According to Ibn Ishaq’s version, "It is just one word that will give you supremacy over the Arabs and non-Arabs." The Makkan deputies were taken by incredible surprise and began to wonder what sort of word was that which would benefit them to that extent. Abu Jahl asked, "What is that word? I swear by your father that we will surely grant you your wish followed by ten times as much." He said, "I want you to testify that there is no god worthy to be worshipped but Allah and then divest yourselves of any sort of worship you harbour for any deities other than Allah" They immediately clapped their hands in ridicule, and said "How can you expect us to combine all the deities in one God. It is really something incredible." On their way out leaving, they said to one another, "By god this man (Muhammad [pbuh] ) will never relent, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and All⠨ will in due course adjudicate and settle the dispute between us and him." As regards this incident, Allah revealed the following verses: "Suad: [These letters (Suad, etc.) are one of the miracles of the Qur’an and none but Allah (Alone) knows their meanings]. By the Qur’an full of reminding. Nay, those who disbelieve are in false pride and Apposition. How many a generation We have destroyed before them, and they cried out when there was no longer time for escape! And they (Arab pagans) wonder that a warner (Prophet Muhammad [pbuh]) has come to them from among themselves! And the disbelievers say, ‘This (Prophet Muhammad [pbuh]) is a sorcerer, a liar. Has he made the gods (all) into One God (Allah. Verily, this is a curious thing!’ And the leaders among them went about (saying): ‘Go on, and remain constant to your gods! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention.’" [Al-Qur'an 38:1-7] [ibn Hisham 1/417-419; Tafheem-ul-Qur'an 4/316; Mukhtasar Seerat Ar-Rasool p.9] Abu Talib’s Death In Rajab[Tareekh Al-Islam 1/120], the tenth year of the Prophethood, Abu Talib fell ill and passed away, six months after leaving the confinement at Ash-Sh‘ib. In another version, Abu Talib breathed his last in Ramadan, three days prior to the death of Khadijah [R] . On the authority of Al-Musaiyab, when Abu Talib was on the death bed, the Prophet [pbuh] entered the room where he saw Abu Jahl and ‘Abdullah bin Abi Omaiyah. He requested his uncle: "My uncle, you just make a profession that there is no true god but Allah and I will bear testimony before Allah(of your being a believer)". Abu Jahl and ‘Abdullah bin Abi Omaiyah addressing him said: "Abu Talib, would you abandon the religion of ‘Abdul-Muttalib?" The Messenger of Allah[pbuh] constantly requested him (to accept his offer), and (on the other hand) was repeated the same statement (of Abu Jahl and ‘Abdullah bin Abi Omaiyah) — till Abu Talib gave his final decision and he stuck to the religion of ‘Abdul-Muttalib and refused to profess that there is no true god but Allah Upon this the Messenger of Allah[pbuh] remarked: "By Allah I will persistently beg pardon for you till I am forbidden to do so (by Allah". It was then that Allah the Magnificent and Glorious revealed this verse: "It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrik (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)." [Al-Qur'an 9:113] And it was said to the Messenger of Allah[pbuh]: "Verily! You (O Muhammad [pbuh]) guide not whom you like." [Al-Qur'an 28:56] [bukhari 1/548] It goes without saying that Abu Talib was very much attached to Muhammad [pbuh] . For forty years, Abu Talib had been the faithful friend — the prop of his childhood, the guardian of his youth and in later life a very tower of defence. The sacrifices to which Abu Talib exposed himself and his family for the sake of his nephew, while yet incredulous of his mission, stamp his character as singularly noble and unselfish. The Prophet [pbuh] did his best to persuade his octogenarian uncle to make profession of the true faith, but he remained obdurate and stuck to the paganism of his forefathers, and thus could not achieve complete success. Al-‘Abbas bin ‘Abdul-Muttalib narrated that he said to the Prophet [pbuh] "You have not been of any avail to your uncle (Abu Talib) (though) by Allah he used to protect you and get angry on your behalf." The Prophet [pbuh] said: "He is in a shallow fire, and had it not been for me, he would have been at the bottom of the (Hell) Fire." [bukhari 1/548] Abu Sa‘id Al-Khudri narrated that he heard the Prophet [pbuh] say, when the mention of his uncle was made, "I hope that my intercession may avail him, and he be placed in a shallow fire that rises up only to his heels." [bukhari 1/548] Very soon after the death of his uncle, did the Messenger of Allah[pbuh] experience another great personal loss viz., the Mother of believers, his wife Khadijah passed away in Ramadan of the tenth year of his Prophethood, when she was sixty-five years old, and he was fifty [Talqeeh Fuhoom Ahl-al-Athar p.7; Rahmat-ul-lil'alameen 2/164]. Khadijah was in fact a blessing of Allah for the Prophet [pbuh] . She, for twenty-five years, shared with him the toils and trials of life, especially in the first ten years of his ministry of Prophethood. He deeply mourned over her death, and once he replied in an honest burst of tender emotions: "She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me in her person and wealth when there was none else to lend me a helping hand. I had children from her only."[Musnad Imam Ahmad 6/118] Abu Hurairah reported that Gabriel came to Allah's Messenger [pbuh] and said: "Allah's Messenger, lo, Khadijah is coming to you with a vessel of seasoned food or drink. When she comes to you, offer her greetings from her Lord, and give her glad tidings of a palace of jewels in Paradise where there is no noise and no toil." [bukhari 1/539] These two painful events took place within a short lapse of time and added a lot to his grief and suffering. The Makkans now openly declared their campaign of torture and oppression. The Prophet [pbuh] lost all hope of bringing them back to the right path, so he set out for Al-Ta’if seeking a supportive atmosphere. But there too, he was disappointed and he sustained unbearable tortures and maltreatment that far outweighed his miserable situation in his native town. His Companions were on equal footing subjected to unspeakable torture and unbearable oppression to such an extent that his closest friend, Abu Bakr, to escape pressure, fled out of Makkah and wanted to leave for Abyssinia (Ethiopia) if it were not for Ibn Ad-Daghanah who met him at Bark Al-Ghamad and managed to dissuade him from completing his journey of escape and brought him back under his protection. [bukhari 1/552; Ibn Hisham 1/372] The death of Abu Talib rendered the Prophet [pbuh] vulnerable, and the polytheists availed them of that opportunity to give free rein to their hatred and highhandedness and to translate them in terms of oppression and physical tortures. Once an insolent Quraishite intercepted him and sprinkled sand on his head. When he arrived home, a daughter of his washed the sand away and wept. "Do not weep, my daughter. Allah will verily protect your father." The Prophet [pbuh] said. [ibn Hisham 1/416] Rapid succession of misfortunes, led the Prophet [pbuh] to call that period, ‘the year of grief and mourning’. Thenceforth, that year bore that appellation. His Marriage to Sawdah [R] in Shawwal, the tenth year of Prophethood The death of Khadijah left the Prophet [pbuh] lonely. The name of Sawdah was suggested to him for marriage which he accepted. This lady had suffered many hardships for the sake of Islam. She was an early convert to the Islamic Faith and it was by her persuasion that her husband had embraced Islam. On the second emigration to Abyssinia (Ethiopia), Sawdah had accompanied her husband As-Sakran bin ‘Amr. He died on their way back to Makkah leaving her in a terrible state of destitution. She was the first woman for the Prophet [pbuh] to marry after the death of Khadijah. Some years later she granted her turn with the Prophet [pbuh] to her co-wife, ‘Aishah. [Talqeeh Fuhoom Ahl-al-Athar p.10; Rahmat-ul-lil'alameen 2/165]

General Social Boycott Four events of special significance occurred within less than four weeks — the conversion of Hamzah, the conversion of ‘Umar, Muhammad’s [pbuh] refusal to negotiate any sort of compromise and then the pact drawn up between Banu Muttalib and Banu Hashim to immunize Muhammad [pbuh] and shield him against any treacherous attempt to kill him. The polytheists were baffled and at a loss as to what course they would follow to rid themselves of this obstinate and relentless obstacle that had appeared to shatter to pieces their whole tradition of life. They had already been aware that if they killed Muhammad [pbuh] their blood would surely flow profusely in the valleys of Makkah and they would certainly be exterminated. Taking this dreadful prospect into consideration, they grudgingly resorted to a different iniquitous course that would not imply murder. A Pact of Injustice and Aggression The pagans of Makkah held a meeting in a place called Wadi Al-Muhassab, and formed a confederation hostile to both Bani Hashim and Bani Al-Muttalib. They decided not to have any business dealings with them nor any sort of inter-marriage. Social relations, visits and even verbal contacts with Muhammad [pbuh] and his supporters would discontinue until the Prophet [pbuh] was given up to them to be killed. The articles of their proclamation, which had provided for merciless measures against Bani Hashim, were committed to writing by an idolater, Bagheed bin ‘Amir bin Hashim and then suspended in Al-Ka‘bah. The Prophet [pbuh] invoked Allah's imprecations upon Bagheed, whose hand was later paralysed. [Za'd Al-Ma'ad 2/46] Abu Talib wisely and quietly took stock of the situation and decided to withdraw to a valley on the eastern outskirts of Makkah. Banu Hashim and Banu Al-Muttalib, who followed suit, were thus confined within a narrow pass (Shi‘b of Abu Talib), from the beginning of Muharram, the seventh year of Muhammad’s mission till the tenth year, viz., a period of three years. It was a stifling siege. The supply of food was almost stopped and the people in confinement faced great hardships. The idolaters used to buy whatever food commodities entered Makkah lest they should leak to the people in Ash-Shi‘b, who were so overstrained that they had to eat leaves of trees and skins of animals. Cries of little children suffering from hunger used to be heard clearly. Nothing to eat reached them except, on few occasions, some meagre quantities of food were smuggled by some compassionate Makkans. During ‘the prohibited months’ — when hostilities traditionally ceased, they would leave their confinement and buy food coming from outside Makkah. Even then, the food stuff was unjustly overpriced so that their financial situation would fall short of finding access to it. Hakeem bin Hizam was once on his way to smuggle some wheat to his aunt Khadijah [R] when Abu Jahl intercepted and wanted to debar him. Only when Al-Bukhtari intervened, did Hakeem manage to reach his destination. Abu Talib was so much concerned about the personal safety of his nephew. Whenever people retired to sleep, he would ask the Prophet [pbuh] to lie in his place, but when all the others fell asleep, he would order him to change his place and take another, all of which in an attempt to trick a potential assassin. Despite all odds, Muhammad [pbuh] persisted in his line and his determination and courage never weakened. He continued to go to Al-Ka‘bah and to pray publicly. He used every opportunity to preach to outsiders who visited Makkah for business or on pilgrimage during the sacred months and special seasons of assemblies. This situation ultimately created dissension amongst the various Makkan factions, who were tied with the besieged people by blood relations. After three years of blockade and in Muharram, the tenth year of Muhammad’s mission, the pact was broken. Hisham bin ‘Amr, who used to smuggle some food to Bani Hashim secretly at night, went to see Zuhair bin Abi Omaiyah Al-Makhzoumy and reproached him for resigning to that intolerable treatment meted out to his uncles in exile. The latter pleaded impotence, but agreed to work with Hisham and form a pressure group that would secure the extrication of the exiles. On the ground of motivation by uterine relations, there emerged a group of five people who set out to abrogate the pact and declare all relevant clauses null and void. They were Hisham bin ‘Amr, Zuhair bin Abi Omaiya, Al-Mut‘im bin ‘Adi, Abu Al-Bukhtari and Zam‘a bin Al-Aswad. They decided to meet in their assembly place and start their self-charged mission from the very precinct of the Sacred House. Zuhair, after circumambulating seven times, along with his colleagues approached the hosts of people there and rebuked them for indulging in the amenities of life whereas their kith and kin of Bani Hashim were perishing on account of starvation and economic boycott. They swore they would never relent until the parchment of boycott was torn to piece and the pact broken at once. Abu Jahl, standing nearby, retorted that it would never be torn. Zam‘a was infuriated and accused Abu Jahl of telling lies, adding that the pact was established and the parchment was written without seeking their approval. Al-Bukhtari intervened and backed Zam‘a. Al-Mut‘im bin ‘Adi and Hisham bin ‘Amr attested to the truthfulness of their two companions. Abu Jahl, with a cunning attempt to liquidate the hot argument that was running counter to his malicious goals, answered that the issue had already been resolved sometime and somewhere before. Abu Talib meanwhile was sitting in a corner of the Mosque. He came to communicate to them that a Revelation had been sent to his nephew, the Prophet [pbuh] to the effect that ants had eaten away all their proclamation that smacked of injustice and aggression except those parts that bore the Name of Allah He contended that he would be ready to give Muhammad [pbuh] up to them if his words proved untrue, otherwise, they would have to recant and repeal their boycott. The Makkans agreed to the soundness of his proposition. Al-Mut‘im went to see the parchment and there he did discover that it was eaten away by ants and nothing was left save the part bearing (in the Name of Allah. The proclamation was thus abrogated, and Muhammad [pbuh] and the other people were permitted to leave Ash-Sh‘ib and return home. In the context of this trial to which the Muslims were subjected, the polytheists had a golden opportunity to experience a striking sign of Muhammad’s Prophethood (the white ants eating away the parchment) but to their miserable lot they desisted and augmented in disbelief: "But if they see a Sign, they turn away, and say ‘This is continuous magic." [Al-Qur'an 54:2] [bukhari (in several chapters); Za'd Al-Ma'ad 2/46; Ibn Hisham 1/350]

^^^^The Qutbi approach has been creating Dar-al-Islam within Dar-al-harb. Are you saying that is not feasible therefore negate the duty of creating dar-al-islam? Why don’t you take a crack at that one adeer.

^^^How do Muslims go about being involved in politics in these secular governments, with their secular laws is the million dollar question? How does a Muslim work in the same system as you’ve said that abuses other Muslims or for that matter human beings? That bombs other Muslim Nations or any nations? That advocates for homosexuality, riba, and other vices? Would the Prophet scw or the Companions ra be involved in the System of the Querish and work under those laws? Or the Laws of the Romans ect? I believe the Sheikh ibn Taymiyah Allahu ya Raxma stressed the importance of Amar bil Ma'ruf wa Nahy an al-Munkar in politics, society, ect. Therefore this voice or representatives will they represent the principles of Islam or principles of democratic party, republic party, labor party, or other political parties that exist? Unless the Muslim is distinct and upon the principle of tawhiid, the road of Shariah in representing the Muslims in these host countries, I don’t see how they will not compromise their deen. And this is the case thus far, those Muslims involved in politics or accepted by these parties are the "moderates" "secular muslims". But Allah Knows Best. Originally posted by AAliyah416: I don't mind obeying the law. However, there has to be a limit. The law shouldn't tell us how to live our personal lives. As how we should dress, whether we can listen to music, whether we can watch movies, or what type of tv programs we r állowed to watch. I honestly think we should live our lives the way we see fit when it comes to personal matters. I think the solution is having islamic state that governs us by the shari'a, but that doesn't mean they should force individuals to act in certain way. you cant force anyone, that actually comes against all the principles of Islam. wa salaamu alaikum Many I thinks, and I believes here gacalkay. But walaaleey what does the deen say about the subject is what matters. And Allah Knows best.

Quraish approach Abu Talib Quraish, seeing that the Messenger of Allah[pbuh] was still intent on his Call, realized that Abu Talib would never forsake his nephew even if this incurred their enmity. Some of them then went to see him once more taking with them a youth called ‘Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O Abu Talib! we have brought you a smart boy still in the bloom of his youth, to make use of his mind and strength and take him as your son in exchange for your nephew, who has run counter to your religion, brought about social discord, found fault with your way of life, so that we kill him and rid you of his endless troubles; just man for man." Abu Talib’s reply was, "It is really an unfair bargain. You give me your son to bring him up and I give you my son to kill him! By Allah it is something incredible!!" Al-Mut‘im bin ‘Adi, a member of the delegation, interrupted saying that Quraish had been fair in that bargain because "they meant only to rid you of that source of hateful trouble, but as I see you are determined to refuse their favours." Abu Talib, of course, turned down all their offers and challenged them to do whatever they pleased.[ibn Hisham 1/266] Historical resources do not give the exact date of these two meetings with Abu Talib. They, however, seem more likely to have taken place in the sixth year of Prophethood with a brief lapse of time in between. The Decision to kill the Prophet [pbuh] Now that all the schemes and conspiracies of Quraish had failed, they resorted to their old practices of persecution and inflicting tortures on the Muslims in a more serious and brutal manner than ever before. They also began to nurse the idea of killing the Prophet [pbuh] . In fact, contrary to their expectations, this new method and this very idea served indirectly to consolidate the Call to Islam and support it with the conversion of two staunch and mighty heroes of Makkah, i.e. Hamzah bin ‘Abdul-Muttalib and ‘Umar bin Al-Khattab[R] . ‘Utaibah bin Abi Lahab once approached the Prophet [pbuh] and most defiantly and brazenly shouted at him, "I disbelieve in: "By the star when it goes down." [53:1] and in "Then he (Gabriel) approached and came closer." [53:8] In other words: "I do not believe in any of the Qur’an" He then started to deal highhandedly with Muhammad [pbuh] and laid violent hand on him, tore his shirt and spat into his face but his saliva missed the Holy face of the Prophet [pbuh] . Thereupon, the Prophet [pbuh] invoked Allah's wrath on ‘Utaibah and supplicated: "O Allah Set one of Your dogs on him." Allah responded positively to Muhammad’s supplication, and it happened in the following manner: Once ‘Utaibah with some of his compatriots from Quraish set out for Syria and took accommodation in Az-Zarqa’. There a lion approached the group to the great fear of ‘Utbah, who at once recalled Muhammad’s words in supplication, and said: "Woe to my brother! This lion will surely devour me just as Muhammad [pbuh] supplicated. He has really killed me in Syria while he is in Makkah." The lion did really rush like lightning, snatched ‘Utbah from amongst his people and crushed his head. [Tafheem-ul-Qur'an 6/522; Quoted from Al-Isti'ab, Al-Isaba, Dala'il An-Nubuwwah, etc] It is also reported that a wretched idolater from Quraish, named ‘Uqbah bin ‘Abi Mu‘ait once trod on the Prophet’s neck while he was prostrating himself in prayer until his eyes protruded. [Mukhtasar Seerat Ar-Rasool p.113] More details reported by Ibn Ishaq testify to the tyrants’ deeply-established intentions of killing the Prophet [pbuh] . Abu Jahl, the archenemy of Islam, once addressed some of his accomplices: "O people of Quraish! It seems that Muhammad [pbuh] is determined to go on finding fault with our religion, degrading our forefathers, discrediting our way of life and abusing our gods. I bear witness to our god that I will carry a too heavy rock and drop it on Muhammad’s head while he is in prostration to rid you of him, once and for all. I am not afraid of whatever his sept, Banu ‘Abd Munaf, might do." The terrible unfortunate audience endorsed his plan and encouraged him to translate it into a decisive deed. In the morning of the following day, Abu Jahl lay waiting for the arrival of the Messenger of Allah[pbuh] to offer prayer. The people of Quraish were in their assembly rooms waiting for news. When the Prophet [pbuh] prostrated himself, Abu Jahl proceeded carrying the big rock to fulfill his wicked intention. No sooner had he approached closer to the Prophet [pbuh] than he withdraw pale-faced, shuddering with his hands strained the rock falling off. Thereupon, the people watching hurried forward asking him what the matter was. He replied: "When I approached, a male-camel unusual in figure with fearful canines intercepted and almost devoured me." Ibn Ishaq reported that the Prophet [pbuh], in the context of his comment on the incident, said "It was Gabriel[AWS] , if Abu Jahl had approached closer, he would have killed him.[ibn Hisham 1/298]" Even so the tyrants of Quraish would not be admonished, contrariwise, the idea of killing the Prophet [pbuh] was still being nourished in their iniquitous hearts. On the authority of ‘Abdullah bin ‘Amr bin Al-‘As, some people of Quraish were in a place called Al-Hijr complaining that they had been too patient with the Prophet [pbuh] , who suddenly appeared and began his usual circumambulation. They started to wink at him and utter sarcastic remarks but he remained silent for two times, then on the third, he stopped and addressed the infidels saying: "O people of Quraish! Hearken, I swear by Allah in Whose Hand is my soul, that you will one day be slaughtered to pieces." As soon as the Prophet [pbuh] uttered his word of slaughter, they all stood aghast and switched off to a new style of language smacking of fear and even horror trying to soothe his anger and comfort him saying: "You can leave Abul Qasim, for you have never been foolish." [ibn Hisham 1/289] ‘Urwa bin Az-Zubair narrated: I asked Abdullah bin ‘Amr bin Al-‘As to tell me of the worst thing that the pagans did to the Prophet [pbuh] . He said: "While the Prophet [pbuh] was praying in Al-Hijr of Al-Ka‘bah, ‘Uqbah bin Al-Mu‘ait came and put his garment around the Prophet’s neck and throttled him violently. Abu Bakr came and caught him by his shoulder and pushed him away from the Prophet [pbuh] and said: "Do you want to kill a man just because he says, My Lord is Allah" [bukhari 1/544] The Conversion of Hamzah bin ‘Abdul-Muttalib In a gloomy atmosphere infested with dark clouds of iniquity and tyranny, there shone on the horizon a promising light for the oppressed, i.e. the conversion of Hamzah bin ‘Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood. It is recorded that the Prophet [pbuh] was one day seated on the hillock of Safa when Abu Jahl happened to pass by and accused the religion preached by him. Muhammad [pbuh] , however, kept silent and did not utter a single word. Abu Jahl went on unchecked, took a stone and cracked the Prophet’s head which began to bleed. The aggressor then went to join the Quraish*tes in their assembly place. It so happened that shortly after that, Hamzah, while returning from a hunting expedition, passed by the same way, his bow hanging by his shoulder. A slave-girl belonging to ‘Abdullah bin Jada‘an, who had noted the impertinence of Abu Jahl, told him the whole story of the attack on the Prophet [pbuh] . On hearing that, Hamzah was deeply offended and hurried to Al-Ka‘bah and there, in the courtyard of the Holy Sanctuary, found Abu Jahl sitting with a company of Quraish*tes. Hamzah rushed upon him and struck his bow upon his head violently and said: "Ah! You have been abusing Muhammad [pbuh] ; I too follow his religion and profess what he preaches." The men of Bani Makhzum came to his help, and men of Bani Hashim wanted to render help, but Abu Jahl sent them away saying: "Let Abu ‘Ummarah alone, by Allah I did revile his nephew shamelessly.[ibn Hisham 1/291; Rahmat-ul-lil'alameen 1/68; Mukhtasar Seerat Ar-Rasool p.66]" In fact, Hamzah’s conversion derived initially from the pride of a man who would not accept the notion of others humiliating his relative. Later on, however, Allah purified his nature and he managed to grasp the most trustworthy hand-hold (Faith in Allah. He proved to be a source of great strength to the Islamic Faith and its followers. [Mushtasar Seerat Ar-Rasool p.101] The Conversion of ‘Umar bin Al-Khattab Another significant addition to the strength of Islam was the conversion of ‘Umar bin Al-Khattab in Dhul-Hijjah, the sixth year of Prophethood, three days following the conversion of Hamzah.[Tareekh 'Umar bin Al-Kattab, p.11] He was a man of dauntless courage and resolution, feared and respected in Makkah, and hitherto a bitter opponent of the new religion. The traditional account reveals that the Prophet [pbuh] once raised his hands in prayer and said: "O Allah Give strength to Islam especially through either of two men you love more: ‘Umar bin Al-Khattab or Abu Jahl bin Hisham." ‘Umar, obviously, was the one who merited that privilege. [At-Tirmidhi 2/209] When we scrutinize the several versions that speak of ‘Umar’s conversion, we can safely conclude that various contradictory emotions used to conflict with one another within his soul. On the one hand, he used to highly regard the traditions of his people, and was habituated to the practice of indulgence in wine orgies; on the other hand, he greatly admired the stamina of the Muslims and their relentless dedication to their faith. These two extreme views created a sort of skepticism in his mind and made him at times tend to believe that the doctrines of Islam could bear better and more sacred seeds of life, that is why he would always experience fits of outrage directly followed by unexpected enervation.[Fiqh As-Seerah, p92,93] On the whole, the account of his conversion is very interesting and requires us to go into some details. One day, ‘Umar bin Al-Khattab set out from his house, and headed for the Holy Sanctuary where he saw the Prophet [pbuh] offering prayer and overheard him reciting the Surah Al-Haqqah (Chapter 69 — The Reality) of the Noble Qur’an The Words of Allah appealed to him and touched the innermost cells of his heart. He felt that they derived from unusual composition, and he began to question his people’s allegations as regards the man-composed poetry or words of a soothsayer that they used to attach to the Noble Qur’an The Prophet [pbuh] went on to recite: "That this is verily the word of an honoured Messenger (i.e. Gabriel or Muhammad [pbuh] which he has brought from Allah. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer (or a foreteller), little is that you remember! This is the Revelation sent down from the Lord of the ‘Alamin (mankind, jinns and all that exists)." [Al-Qur'an 69:40-43] At that very moment, Islam permeated his heart.[Tareekh 'Umar bin Al-Khattab p.6] However, the dark layer of pre-Islamic tendencies, the deep-seated traditional bigotry as well as the blind pride in his forefathers overshadowed the essence of the great Truth that began to feel its way reluctantly into his heart. He, therefore, persisted in his atrocities against Islam and its adherents unmindful of the pure and true-to-man’s nature feeling that lay behind that fragile cover of pre-Islamic ignorance and mentality. His sharp temper and excessive enmity towards the Prophet [pbuh] led him one day to leave his house, sword in hand, with the intention of killing the Prophet [pbuh] . He was in a fit of anger and was fretting and fuming. Nu‘aim bin ‘Abdullah, a friend of ‘Umar’s, met him accidentally half way. What had caused so much excitement in him and on whom was the fury to burst, he inquired casually. ‘Umar said furiously: "To destroy the man Muhammad ([pbuh]) this apostate, who has shattered the unity of Quraish, picked holes in their religion, found folly with their wise men and blasphemed their gods." "‘Umar, I am sure, your soul has deceived you, do you think that Banu ‘Abd Munaf would let you walk on earth if you slain Muhammad [pbuh]? Why don’t you take care of your own family first and set them right?" "Which of the folk of my house?" asked ‘Umar angrily. "Your brother-in-law and your sister have apostatized (meaning to say: They have become followers of Muhammad [pbuh]) and abandoned your religion." ‘Umar directed his footsteps to his sister’s house. As he drew near, he heard the voice of Khabbab bin Aratt, who was reading the Qur’anic Chapter TaaHaa (mystic letters, T. H.) to both of them. Khabbab, perceiving the noise of his footsteps retired to a closet. Fatimah, ‘Umar’s sister, took hold of the leaf and hid it. But ‘Umar had already heard the voice. "What sound was that I have heard just now?" shouted the son of Khattab, entering angrily. Both his sister and her husband replied, "You heard nothing." "Nay," said he swearing fiercely, "I have heard that you have apostatized." He plunged forward towards his brother-in-law and beat him severely, but Fatimah rushed to the rescue of her husband. Thereupon, ‘Umar fell upon his sister and struck upon her head. The husband and wife could not contain themselves and cried aloud: "Yes, we are Muslims, we believe in Allah and His Messenger Muhammad [pbuh] so do what you will." When ‘Umar saw the face of his dear sister besmeared with blood, he was softened and said: "Let me see what you were reading, so that I may see what Muhammad [pbuh] has brought." Fatimah was satisfied with the assurance, but said: "O brother, you are unclean on account of your idolatry, none but the pure may touch it. So go and wash first." He did so, and took the page and read the opening verses of the Chapter TaaHaa until he reached: "Verily! I am Allah Lailaha illa Ana (none has the right to be worshipped but I), so worship Me and offer prayers perfectly (Iqamat-as-Salah), for My Remembrance." [Al-Qur'an 20:14]. ‘Umar read the verses with great interest and was much entranced with them. "How excellent it is, and how graceful! Please guide me to Muhammad [pbuh] ." said he. And when he heard that, Khabbab came out of concealment and said, "O ‘Umar, I hope that Allah has answered the prayer of the Prophet [pbuh] , for I heard him say: ‘O Allah Strengthen Islam through either ‘Umar bin Al-Khattab or Abu Jahl bin Hisham.’" ‘Umar then left for a house in Safa where Muhammad [pbuh] had been holding secret meetings along with his Companions. ‘Umar reached that place with the sword swinging by his arm. He knocked at the door. The Companions of the Prophet [pbuh] turned to see who the intruder was. One of them peeped through a chink in the door and reeled back exclaiming: "It is ‘Umar with his sword." Hamzah, dispelling the fears of his friends, said: "Let him in. As a friend he is welcome. As a foe, he will have his head cut off with his own sword." The Prophet [pbuh] asked his Companions to open the door. In came the son of Khattab. The Prophet [pbuh] advanced to receive the dreadful visitor, caught him by his garment and scabbard, and asked him the reason of his visit. At that ‘Umar replied: "O Messenger of Allah[pbuh] , I come to you in order to believe in Allah and his Messenger and that which he has brought from his Lord." Filled with delight, Muhammad [pbuh] together with his Companions, cried aloud: ‘Allahu Akbar’ (Allah is Great). [Tareekh 'Umar bin Al-Khattab, p7-11; Ibn Hisham 1/343] The conversion of ‘Umar was a real triumph for the cause of Islam. So great and instant was the effect of his conversion on the situation that the believers who had hitherto worshipped Allah within their four walls in secret now assembled and performed their rites of worship openly in the Holy Sanctuary itself. This raised their spirits, and dread and uneasiness began to seize Quraish. Ibn Ishaq narrated on the authority of ‘Umar [R], "When I embraced Islam, I remembered the archenemy of Muhammad [pbuh] , i.e. Abu Jahl. I set out, and knocked at his door. When he came out to see me, I told him directly that I had embraced Islam. He immediately slammed the door repulsively denouncing my move as infamous and my face as ugly." In fact, ‘Umar’s conversion created a great deal of stir in Makkah that some people denounced him as an apostate, yet he would never waver in Faith, on the contrary, he persisted in his stance even at the peril of his life. The polytheists of Quraish marched towards his house with the intention of killing him. ‘Abdullah bin ‘Umar [R] narrated: While ‘Umar was at home in a state of fear, there came Al-‘As bin Wa’il As-Sahmy Abu ‘Amr, wearing an embroidered cloak and a shirt having silk hems. He was from the tribe of Bani Sahm who were our allies during the pre-Islamic period of ignorance. Al-‘As said to ‘Umar: What’s wrong with you? He said: Your people claim that they will kill me if I become a Muslim. Al-‘As said: Nobody will harm you after I have given protection to you. So Al-‘As went out and met the people streaming in the whole valley. He said: Where are you going? They replied: We want son of Al-Khattab who has embraced Islam. Al-‘As said: There is no way for anybody to touch him. So the people retreated. [bukhari 1/545; Ibn Hisham 1/349] With respect to the Muslims in Makkah, ‘Umar’s conversion had a different tremendous impact. Mujahid, on the authority of Ibn Al-‘Abbas [R], related that he had asked ‘Umar bin Al-Khattab why he had been given the epithet of Al-Farouque (he who distinguishes truth from falsehood), he replied: After I had embraced Islam, I asked the Prophet [pbuh]: ‘Aren’t we on the right path here and Hereafter?’ The Prophet [pbuh] answered: ‘Of course you are! I swear by Allah in Whose Hand my soul is, that you are right in this world and in the hereafter.’ I, therefore, asked the Prophet [pbuh] ‘Why we then had to conduct clandestine activism. I swear by Allah Who has sent you with the Truth, that we will leave our concealment and proclaim our noble cause publicly.’ We then went out in two groups, Hamzah leading one and I the other. We headed for the Mosque in broad daylight when the polytheists of Quraish saw us, their faces went pale and got incredibly depressed and resentful. On that very occasion, the Prophet [pbuh] attached to me the epithet of Al-Farouque. Ibn Mas‘ud [R] related that they (the Muslims) had never been able to observe their religious rites inside the Holy Sanctuary except when ‘Umar embraced Islam. [ibn Hisham; Tareekh 'Umar bin Al-Khattab, p.13; Mukhtasar As-Seerah p.103] Suhaib bin Sinan [R], in the same context, said that it was only after ‘Umar’s conversion, that we started to proclaim our Call, assemble around and circumambulate the Sacred House freely. We even dared retaliate against some of the injustices done to harm us. In the same context, Ibn Mas‘ud said: We have been strengthened a lot since ‘Umar embraced Islam. Quraish’s Representative negotiates with the Messenger of Allah [pbuh] Shortly after the conversion of these two powerful heroes, Hamzah bin ‘Abdul-Muttalib and ‘Umar bin Al-Khattab[R] , the clouds of tyranny and oppression started to clear away and the polytheists realized that it was no use meting out torture to the Muslims. They consequently began to direct their campaign to a different course. The authentic records of the biography of the Prophet [pbuh] show that it had occurred to the Makkan leaders to credit Muhammad [pbuh] with ambition. They, therefore, time and again plied him with temptation. One day some of the important men of Makkah gathered in the enclosure of Al-Ka‘bah, and ‘Utbah bin Rabi‘a, a chief among them, offered to approach the Prophet [pbuh] and contract a bargain with him whereby they give him whatever worldly wealth he asks for, on condition that he keep silent and no longer proclaim his new faith. The people of Quraish endorsed his proposal and requested him to undertake that task. ‘Utbah came closer to Muhammad [pbuh] and addressed him in the following words: We have seen no other man of Arabia, who has brought so great a calamity to a nation, as you have done. You have outraged our gods and religion and taxed our forefathers and wise men with impiety and error and created strife amongst us. You have left no stone unturned to estrange the relations with us. If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any Quraish*te has possessed. If ambition moves you, we will make you our chief. If you desire kingship we will readily offer you that. If you are under the power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then we shall call in skilful physicians to cure you. "Have you said all?" asked Muhammad [pbuh]; and then hearing that all had been said, he spoke forth, and said: "In the Name of Allah the Most Beneficent, the Most Merciful. Haamiim. [These letters are one of the miracles of the Qur’an and none but Allah(Alone) knows their meanings]. A revelation from Allah the Most Beneficent, the Most Merciful. A Book whereof the verses are explained in detail; — a Qur’an in Arabic for people who know. Giving glad tidings [of Paradise to the one who believes in the Oneness of Allah(i.e. Islamic Monotheism) and fears Allah much (abstains from all kinds of sins and evil deeds.) and loves Allah much (performing all kinds of good deeds which He has ordained)], and warning (of punishment in the Hell-fire to the one who disbelieves in the Oneness of Allah, but most of them turn away, so they listen not. And they say: Our hearts are under coverings (screened) from that to which you invite us …" [Al-Qur'an 41: 1-5] The Messenger of Allah[pbuh] went on reciting the Chapter while ‘Utbah sitting and listening attentively with his hand behind his back to support him. When the Messenger reached the verse that required prostration, he immediately prostrated himself. After that, he turned to ‘Utbah saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please." ‘Utbah then retired to his company to apprise them of the Prophet’s attitude. When his compatriots saw him, they swore that he had returned to them with a countenance unlike the one he had before meeting the Prophet [pbuh] . He immediately communicated to them the details of the talk he gave and the reply he received, and appended saying: "I have never heard words similar to those ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom to pursue his goals, in which case you could safely detach yourselves from him. I swear that his words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels, who jeered at ‘Utbah and claimed that the Prophet [pbuh] had bewitched him. [ibn Hisham 1/293,294] In another version of the same event, it is related that ‘Utbah went on attentively listening to the Prophet [pbuh] until the latter began to recite Allah's Words: "But if they turn away, they say (O Muhammad [pbuh] ): "I have warned you of a Sa‘iqa (a destructive awful cry, torment, hit, a thunder-bolt) like the Sa‘iqa which overtook ‘Ad and Tham?eople)." [Al-Qur'an 41:13] Here ‘Utbah stood up panicked and stunned putting his hand on the Prophet’s mouth beseeching him: "I beg you in the Name of Allah and uterine ties to stop lest the calamity should befall the people of Quraish." He then hurriedly returned to his compatriots and informed them of what he had heard. [Tafseer Ibn Kathir 6/159-161] Abu Talib assembles Bani Hashim and Bani Al-Muttalib The new and welcome changes notwithstanding, Abu Talib still had a deep sensation of fear over his nephew. He deliberated on the previous series of incidents including the barter affair of ‘Amarah bin Al-Waleed, Abu Jahl’s rock, ‘Uqbah’s attempt to choke the Prophet [pbuh] , and finally ‘Umar’s (before conversion) intention to kill Muhammad [pbuh] . The wise man understood that all of these unequivocally smacked of a serious plot being hatched to disregard his status as a custodian of the Prophet [pbuh] , and kill the latter publicly. In the event of such a thing, Abu Talib deeply believed, neither ‘Umar nor Hamzah would be of any avail, socially powerful though they were. [ibn Hisham 1/269; Mukhtasar Seerat Ar-Rasool p.106] Abu Talib was right. The polytheists had laid a carefully-studied plan to kill the Prophet [pbuh] , and banded together to put their plan into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani Al-Muttalib, sons of ‘Abd Munaf and exhorted them to immunize and defend his nephew. All of them, whether believers or disbelievers, responded positively except his brother Abu Lahab, who sided with the idolaters.

Persecutions At the beginning of the fourth year of the Call, and for a period of some months, the polytheists confined their harassment tactics to the above-mentioned ones. But on realizing the futility of these procedures, they decided to organize a full-scale opposition campaign. They called for a general meeting and elected a committee of twenty-five men of Quraish notables with Abu Lahab, the Prophet’s uncle, as a chairman. Following some lengthy deliberations, they reached a decisive decision to take measures deemed to stop the tidal wave of Islam through different channels. They were determined to spare no effort, in combatting the new faith. They decided to malign the Messenger of Allah[pbuh] and put the new converts to different sorts of torture using all available resources. It was easy to put the resolutions relating to the new converts who were deemed weak into effect. As for the Prophet [pbuh] , it was not easy to malign him because he had such gravity, magnanimity and matchless perfection of character that deterred even his enemies from committing any act of folly against him. He had, as well, Abu Talib, his uncle, who came from a noble descent and had an awe-inspiring clan to support him. This situation was a source of great worry to the infidels, but they felt that they could no longer exercise patience or show any tolerance before a formidable power marching steadily to annul their religious office and temporal authority. Abu Lahab himself took the initiative in the new series of persecutions, and started to mete out countless aspects of harmful deeds, hatred and spite against Muhammad [pbuh] . Starting with flinging stones at him, forcing his two sons to divorce their wives Ruqaiya and Umm Kulthum, the Prophet’s daughters [Fi Zilal Al-Qur'an 30/282; Tafheem-ul-Qur'an 6/522], gloating over him on his second son’s death calling him ‘the man cut off with offspring’, and then shadowing his step during the pilgrimage and forums seasons to belie him and entice the bedouins against him and his Call [At-Tirmidhi]. His wife, Umm Jameel bint Harb, the sister of Abu Sufyan had also her share in this ruthless campaign. She proved that she was not less than her husband in the enmity and hatred she harboured for the Prophet [pbuh] . She used to tie bundles of thorns with ropes of twisted palm-leaf fibre and strew them about in the paths which the Prophet [pbuh] was expected to take, in order to cause him bodily injury. She was a real shrew, bad-tempered with abusive language, highly skilled in the art of hatching intrigues, and enkindling the fire of discord and sedition. She was deservedly stained as ‘the carrier of firewood’ in the Noble Qur’an On receiving this news, she directly proceeded to the Mosque with a handful of pebbles to hurl at the Prophet [pbuh] . Allah the Great, took away her sight and she saw only Abu Bakr who was sitting immediately next to the Prophet [pbuh]. She then addressed Abu Bakr most audaciously threatening to break his Companion’s mouth with her handful of pebbles, and recited a line of verse pregnant with impudent defiance: "We have disobeyed the dispraised one, rejected his Call, and alienated ourselves from his religion." When she had left, Abu Bakr turned to the Prophet [pbuh] and inquired about the matter. The Prophet [pbuh] assured him that she did not see him because Allah had taken away her sight.[ibn Hisham 1/335] Abu Lahab and his household used to inflict those shameful examples of torture and harassment in spite of the blood relation that tied them for he was the Prophet’s uncle and both lived in two contiguous houses. Actually, few of the Prophet’s neighbours abstained from maligning him. They even threw the entrails of a goat on his back while he was performing his prayers. He always used to complain about that unbecoming neighbourliness but to no avail for they were deeply indulged in error. Al-Bukhari, on the authority of Ibn Mas‘ud, narrated that once when the Prophet [pbuh] was prostrating himself while praying in Al-Ka‘bah, Abu Jahl asked his companions to bring the dirty foetus of a she-camel and place it on his back. ‘Uqbah bin Abi Mu‘ait was the unfortunate man who hastened to do this ignoble act. A peal of laughter rose amongst the infidels. In the meanwhile, Fatimah, the daughter of the Prophet [pbuh], happened to pass that way. She removed the filth from her father’s back. The Prophet [pbuh] invoked the wrath of Allah upon them, especially upon Abu Jahl, ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Al-Waleed bin ‘Utbah, Omaiyah bin Khalaf and ‘Uqbah bin Mu‘ait. It is recorded that all of them were killed in the battle of Badr. [bukhari 1/37] Scandal-mongering and backbiting were also amongst the means of oppression that the chiefs of Makkah, in general, and Omaiyah bin Khalaf, in particular, resorted to in their overall process of evil-doing. In this regard, Allah says: "Woe to every slanderer and backbiter." [Al-Qur'an 104:1] ‘Uqbah bin Al-Mu‘ait once attended an audience of the Prophet [pbuh] and listened to him preaching Islam. A close friend of his, Ubai bin Khalaf, heard of this. He could not tolerate any act of this sort, so he reproached ‘Uqbah and ordered him to spit in the Prophet’s holy face, and he shamelessly did it. Ubai did not spare any thinkable way to malign the Prophet [pbuh] ; he even ground old decomposed bones and blew the powder on him. Al-Akhnas bin Shuraique Ath-Thaqafi used to detract from the character of the Prophet [pbuh] in season and out of season. The Noble Qur’an in direct reference to this man’s ignominious deeds, attached to him nine abominable traits: "And obey not everyone who swears much, — and is considered worthless, a slanderer, going about with calumnies, hinderer of the good, transgressor, sinful, cruel — after all that base-born (of illegitimate birth)." [Al-Qur'an 68:10-13] [ibn Hisham 1/356] Abu Jahl’s arrogance and haughtiness blocked all avenues that could produce the least light of belief in his heart: "So he (the disbeliever) neither believed (in this Qur’an in the Message of Muhammad [pbuh]) nor prayed!" [Al-Qur'an 75:31] He, moreover, wanted to debar the Prophet [pbuh] from the Noble Sanctuary. It happened once that the Prophet [pbuh] was praying within the precinct of the Sacred House, when Abu Jahl proceeded threateningly and uttering abusive language. The Prophet [pbuh] chided him severely to which Abu Jahl answered back defiantly claiming that he was the mightiest in Makkah; Allah then revealed: "Then, let him call upon his council (of helpers)." [Al-Qur'an 96:17] In another version of the same incident, the Prophet [pbuh] took Abu Jahl by his neck, rocked him severely saying: "Woe to you [O man (disbeliever)]! And then (again) woe to you! Again, woe to you [O man (disbeliever)]! And then (again) woe to you!" [Al-Qur'an 75:34, 35]. Notwithstanding this reproach, Abu Jahl would never wake up to himself nor did he realize his foolish practices. On the contrary, he was determined to go to extremes, and swore he would dust the Messenger’s face and tread on his neck. No sooner had he proceeded to fulfill his wicked intention than he was seen turning back shielding himself with his hands (as if something horrible in his pursuit). His companions asked him what the matter was. He said: "I perceived a ditch of burning fire and some wings flying." Later on, the Messenger commented saying, "If he had proceeded further, the angels would have plucked off his limbs one after another." [Fi Zilal Al-Qur'an 29/312; Muslim] Such was the disgraceful treatment meted out to the Prophet [pbuh], the great man, respected as he was by his compatriots, with an influential man, his uncle Abu Talib, at his back to support him. If the matters were so with the Prophet [pbuh], what about those people deemed weak with no clan to support them? Let us consider their situation in some detail. Whenever Abu Jahl heard of the conversion of a man of high birth with powerful friends, he would degrade his prudence and intellect, undermine his judgement; and threaten him with dire consequences if he was a merchant. If the new convert was socially weak, he would beat him ruthlessly and put him to unspeakable tortures. [ibn Hisham 1/320] The uncle of ‘Uthman bin ‘Affan used to wrap ‘Uthman in a mat of palm leaves, and set fire under him. When Umm Mus‘ab bin ‘Umair heard of her son’s conversion, she put him to starvation and then expelled him from her house. He used to enjoy full luxurious easy life, but in the aftermath of the tortures he sustained, his skin got wizened, and he assumed a horrible physical appearance. [Rahmat-ul-lil'alameen 1/57; Talqeeh Ahl-al-Athar p.60] Bilal, the slave of Omaiyah bin Khalaf, was severely beaten by his master when the latter came to know of his conversion to Islam. Sometimes a rope was put around his neck and street boys were made to drag him through the streets and even across the hillocks of Makkah. At times he was subjected to prolonged deprivation of food and drink; at others he was bound up, made to lie down on the burning sand and under the crushing burden of heavy stones. Similar other measures were resorted to in order to force him to recant. All this proved in vain. He persisted in his belief in the Oneness of Allah On one such occasion, Abu Bakr was passing by; moved by pity, he purchased and emancipated him from slavery. [ibn Hisham 1/317-318; Rahmat-ul-lil'alameen 1/57] Another victim of the highhandedness of Quraish was ‘Ammar bin Yasir, a freed slave of Bani Makhzoum. He, along with his mother and father, embraced Islam in its early phase. They were repeatedly made to lie on the burning sand and were beaten severely. ‘Ammar was at times tossed up on embers. The Prophet [pbuh] was greatly moved by the atrocities which were being perpetrated upon ‘Ammar and his family. He always comforted them and raised his hand in prayer and said: "Be patient, you will verily find your abode in the Paradise." Yasir, the father, died because of repeated tortures. Sumaiyah, ‘Ammar’s mother was bayoneted to death by Abu Jahl himself, and thus merited the title of the first woman martyr in Islam. ‘Ammar himself was subjected to various modes of torture and was always threatened to sustain severe suffering unless he abused Muhammad [pbuh] and recanted to Al-Lat and ‘Uzza. In a weak moment, he uttered a word construed as recantation though his heart never wavered and he came back once to the Prophet [pbuh] , who consoled him for his pain and confirmed his faith. Immediately afterwards the following verse was revealed: "Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith —." [Al-Qur'an 16:106] Abu Fakeeh, Aflah, a freed slave of Bani ‘Abd Ad-Dar was the third of those helpless victims. The oppressors used to fasten his feet with a rope and drag him in the streets of Makkah. [Eijaz At-Tanzil p.53] Khabbab bin Al-Aratt was also an easy victim to similar outrages on every possible occasion. He experienced exemplary torture and maltreatment. The Makkan polytheists used to pull his hair and twist his neck, and made him lie on burning coal with a big rock on his chest to prevent him from escaping. Some Muslims of rank and position were wrapped in the raw skins of camels and thrown away, and others were put in armours and cast on burning sand in the scorching sun of Arabia. [Talqeeh Fuhoom Ahl-al-Athar p.60; Rahmat-ul-lil'alameen 1/57] Even the women converts were not spared, and the list is too long to include all of them. Zanirah, An-Nahdiyah and her daughter, Umm ‘Ubais and many others had their full share of persecution at the hand of the oppressors — ‘Umar bin Al-Khattab included — of course before his conversion to Islam. [ibn Hisham 1/319] Abu Bakr, a wealthy believer, purchased and freed some of those she-slaves, just as he did with regard to Bilal and ‘Amir bin Fuheirah. The House of Al-Arqam In the light of these inhuman persecutions, the Prophet [pbuh] deemed it wise to advise his followers to conceal their conversion, in both word and deed. He took the decision to meet them secretly lest Quraish should get to know of his designs, and so take measures that might foil his goals. He also had in mind to avoid any sort of open confrontation with the polytheists because such a thing at this early stage would not be in the interest of the newly-born Call, still vulnerable and not fully fledged. Once, in the fourth year of Prophethood, the Muslims were on their way to the hillocks of Makkah to hold a clandestine meeting with the Prophet [pbuh], when a group of polytheists did observe their suspicious movement and began to abuse and fight them. Sa‘d bin Abi Waqqas beat a polytheist and shed his blood and thus recorded the first instance of bloodshed in the history of Islam. [ibn Hisham 1/263] The Prophet [pbuh], on the other hand, used to proclaim the Islamic Faith and preach it openly with deep devotion and studious pursuit, but for the general welfare of the new converts and in consideration of the strategic interest of Islam, he took Dar Al-Arqam, in As-Safa mountain, in the fifth year of his mission, as a temporary centre to meet his followers secretly and instruct them in the Qur’an and in the Islamic wisdom. The First Migration to Abyssinia (Ethiopia) The series of persecutions started late in the fourth year of Prophethood, slowly at first, but steadily accelerated and worsened day by day and month by month until the situation got so extremely grave and no longer tolerable in the middle of the fifth year, that the Muslims began to seriously think of feasible ways liable to avert the painful tortures meted out to them. It was at that gloomy and desperate time that S?Al-Kahf (Chapter 18 — The Cave) was revealed comprising definite answers to the questions with which the polytheists of Makkah constantly pestered the Prophet [pbuh] . It comprises three stories that include highly suggestive parables for the true believers to assimilate. The story of the Companions of the Cave implies implicit guidance for the believers to evacuate the hot spots of disbelief and aggression pregnant with the peril of enticement away from the true religion: "(The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)" [Al-Qur'an 18:16]. Next, there is the story of Al-Khidr (The Teacher of Arabia) and Moses [AWS] in a clear and delicate reference to the vicissitudes of life. Future circumstances of life are not necessarily the products of the prevalent conditions, they might be categorically the opposite. In other words, the war waged against the Muslims would in the future assume a different turn, and the tyrannous oppressors would one day come to suffer and be subjected to the same tortures to which the Muslims were then put. Furthermore, there is the story of Dhul-Qarnain (The Two Horned One), the powerful ruler of west and east. This story says explicitly that Allah takes His righteous servants to inherit the earth and whatever in it. It also speaks that Allah raises a righteous man every now and then to protect the weak against the strong. Az-Zumar (Chapter 39 — The Crowds) was then revealed pointing directly to migration and stating that the earth is spacious enough and the believers must not consider themselves constrained by the forces of tyranny and evil: "Good is (the reward) for those who do good in this world, and Allah's earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their rewards in full without reckoning." [Al-Qur'an 39:10]. The Prophet [pbuh] had already known that Ashamah Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any of his subordinates, so he permitted some of his followers to seek asylum there in Abyssinia (Ethiopia). In Rajab of the fifth year of Prophethood, a group of twelve men and four women left for Abyssinia (Ethiopia). Among the emigrants were ‘Uthman bin ‘Affan and his wife Ruqaiyah (the daughter of the Prophet [pbuh]). With respect to these two emigrants, the Prophet [pbuh] said: "They are the first people to migrate in the cause of Allah after Abraham and Lot [AWS]." They sneaked out of Makkah under the heavy curtain of a dark night and headed for the sea where two boats happened to be sailing for Abyssinia (Ethiopia), their destination. News of their intended departure reached the ears of Quraish, so some men were despatched in their pursuit, but the believers had already left Shuaibah Port towards their secure haven where they were received warmly and accorded due hospitality. In Ramadan of the same year, the Prophet [pbuh] went into the Holy Sanctuary where there was a large host of Quraish polytheists, including some notables and celebrities. Suddenly he began reciting Surah An-Najm (Chapter 41 — The Star). The awe-inspiring Words of Allah descended unawares upon them and they immediately got stunned by them. It was the first time for them to be shocked by the truthful Revelation. It had formerly been the favourite trick of those people who wished to dishonour Revelation, not only not to listen to it themselves but also to talk loudly and insolently when it was being read, so that even the true listeners may not be able to hear. They used to think that they were drowning the Voice of Allah in fact, they were piling up misery for themselves, for Allah's Voice can never be silenced, "And those who disbelieve say: "Listen not to this Qur’an and make noise in the midst of its (recitation) that you may overcome." [Al-Qur'an 41:26]. When the unspeakably fascinating Words of Allah came into direct contact with their hearts, they were entranced and got oblivious of the materialistic world around them and were caught in a state of full attentiveness to the Divine Words to such an extent that when the Prophet [pbuh] reached the stormy heart-beating ending: "So fall you down in prostration to Allah and worship Him (Alone)." [Al-Qur'an 53:62] The idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion. It was in fact the wonderful moment of the Truth that cleaved through the obdurate souls of the haughty and the attitude of the scoffers. They stood aghast when they perceived that Allah's Words had conquered their hearts and done the same thing that they had been trying hard to annihilate and exterminate. Their co-polytheists who had not been present on the scene reproached and blamed them severely; consequently they began to fabricate lies and calumniate the Prophet [pbuh] alleging that he had attached to their idols great veneration and ascribed to them the power of desirable intercession. All of these were desperate attempts made to establish an excusable justification for their prostrating themselves with the Prophet [pbuh] on that day. Of course, this foolish and iniquitous slanderous behaviour was in line with their life-consecrated practice of telling lies and plot hatching. News of this incident was misreported to the Muslim emigrants in Abyssinia (Ethiopia). They were informed that the whole of Quraish had embraced Islam so they made their way back home. They arrived in Makkah in Shawwal of the same year. When they were only an hour’s travel from Makkah, the reality of the situation was discovered. Some of them returned to Abyssinia (Ethiopia), others sneaked secretly into the city or went in publicly but under the tutelage of a local notable. However, due to the news that transpired to the Makkans about the good hospitality and warm welcome that the Muslims were accorded in Abyssinia (Ethiopia), the polytheists got terribly indignant and started to mete out severer and more horrible maltreatment and tortures to the Muslims. Thereupon the Messenger of Allah[pbuh] deemed it imperative to permit the helpless creatures to seek asylum in Abyssinia (Ethiopia) for the second time. Migration this time was not as easy as it was the previous time, for Quraish was on the alert to the least suspicious moves of the Muslims. In due course, however, the Muslims managed their affairs too fast for the Quraish*tes to thwart their attempt of escape. The group of emigrants this time comprised eighty three men and nineteen or, in some versions, eighteen women. Whether or not ‘Ammar was included is still a matter of doubt. [Tafheem-ul-Qur'an 5/188; Za'd Al-Ma'ad 1/24; Ibn Hisham 1/364; Rahmat-ul-lil'alameen 1/61] Quraish’s Machination against the Emigrants Quraish could not tolerate the prospect of a secure haven available for the Muslims in Abyssinia (Ethiopia), so they despatched two staunch envoys to demand their extradition. They were ‘Amr bin Al-‘As and ‘Abdullah bin Abi Rabi‘a — before embracing Islam. They had taken with them valuable gifts to the king and his clergy, and had been able to win some of the courtiers over to their side. The pagan envoys claimed that the Muslim refugees should be expelled from Abyssinia (Ethiopia) and made over to them, on the ground that they had abandoned the religion of their forefathers, and their leader was preaching a religion different from theirs and from that of the king. The king summoned the Muslims to the court and asked them to explain the teachings of their religion. The Muslim emigrants had decided to tell the whole truth whatever the consequences were. Ja‘far bin Abi Talib stood up and addressed the king in the following words: "O king! we were plunged in the depth of ignorance and barbarism; we adored idols, we lived in unchastity, we ate the dead bodies, and we spoke abominations, we disregarded every feeling of humanity, and the duties of hospitality and neighbourhood were neglected; we knew no law but that of the strong, when Allah raised among us a man, of whose birth, truthfulness, honesty, and purity we were aware; and he called to the Oneness of Allah and taught us not to associate anything with Him. He forbade us the worship of idols; and he enjoined us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of the neighbours and kith and kin; he forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from the vices, and to abstain from evil; to offer prayers, to render alms, and to observe fast. We have believed in him, we have accepted his teachings and his injunctions to worship Allah and not to associate anything with Him, and we have allowed what He has allowed, and prohibited what He has prohibited. For this reason, our people have risen against us, have persecuted us in order to make us forsake the worship of Allah and return to the worship of idols and other abominations. They have tortured and injured us, until finding no safety among them, we have come to your country, and hope you will protect us from oppression." The king was very much impressed by these words and asked the Muslims to recite some of Allag;s Revelation. Ja‘far recited the opening verses of Surah Maryam (Chapter 19 — Mary) wherein is told the story of the birth of both John and Jesus Christ, down to the account of Mary having been fed with the food miraculously. Thereupon the king, along with the bishops of his realm, was moved to tears that rolled down his cheeks and even wet his beard. Here, the Negus exclaimed: "It seems as if these words and those which were revealed to Jesus are the rays of the light which have radiated from the same source." Turning to the crest-fallen envoys of Quraish, he said, "I am afraid, I cannot give you back these refugees. They are free to live and worship in my realm as they please." On the morrow, the two envoys again went to the king and said that Muhammad [pbuh] and his followers blasphemed Jesus Christ. Again the Muslims were summoned and asked what they thought of Jesus. Ja‘far again stood up and replied: "We speak about Jesus as we have been taught by our Prophet [pbuh] , that is, he is the servant of Allah His Messenger, His spirit and His Word breathed into Virgin Mary." The king at once remarked, "Even so do we believe. Blessed be you, and blessed be your master." Then turning to the frowning envoys and to his bishops who got angry, he said: "You may fret and fume as you like but Jesus is nothing more than what Ja‘far has said about him." He then assured the Muslims of full protection. He returned to the envoys of Quraish, the gifts they had brought with them and sent them away. The Muslims lived in Abyssinia (Ethiopia) unmolested for a number of years till they returned to Madinah. [ibn Hisham 1/334-338] In this way Quraish’s malicious intentions recoiled on them and their machination met with utter failure. They came to fully realize that the grudge they nursed against he Muslims would not operate but within their realm of Makkah. They consequently began to entertain a horrible idea of silencing the advocate of the new Call once and for all, through various channels of brutality, or else killing him. An obstinate difficulty, however, used to curtail any move in this direction embodied by the Prophet’s uncle Abu Talib and the powerful social standing he used to enjoy as well as the full protection and support he used to lend to his nephew. The pagans of Makkah therefore decided to approach Abu Talib for the second time and insisted that he put a stop to his nephew’s activities, which if allowed unchecked, they said, would involve him into severe hostility. Abu Talib was deeply distressed at this open threat and the breach with his people and their enmity, but he could not afford to desert the Messenger too. He sent for his nephew and told him what the people had said, "Spare me and yourself and put not burden on me that I can’t bear." Upon this the Prophet [pbuh] thought that his uncle would let him down and would no longer support him, so he replied: "O my uncle! by Allah if they put the sun in my right hand and the moon in my left on condition that I abandon this course, until Allah has made me victorious, or I perish therein, I would not abandon it." The Prophet [pbuh] got up, and as he turned away, his uncle called him and said, "Come back, my nephew," and when he came back, he said, "Go and preach what you please, for by Allah I will never forsake you." He then recited two lines of verse pregnant with meanings of full support to the Prophet [pbuh] and absolute gratification by the course that his nephew had chalked out in Arabia. [ibn Hisham 1/265]

DP

Aaliyah.....i have an ipod also no music though, i no longer listen to music like i used to in HS...lakiin still when i hear Pac, Nas, Jay gets me hype namean. And like everyone else movies, MTV, BET and stuff like that which is not so halal.....even my grandma's enjoys shows like bigbrother .... My point therefore was we are as Muslims in the West one way or another have taken up the "pop culture" of our host countries and in some way's enjoy it. Would we then enjoy it if our state of affairs was ruled only by the Quran and Sunnah? Would you find that oppressive? Do you think MTV, BET, heeso somaliyeed, Maryan Mursal concerts would be allowed? An Islamic state is like any other state with rules and laws you are entitled to personal choice but still there will be laws to obey just as you obey the laws of T.dot. What do you think marka?

The Second Phase: Open Preaching First Revelation regarding the Preaching "And warn your tribe (O Muhammad [pbuh]) of near kindred." [Al-Qur'an 26:214]. This was the first verse to be revealed in this concern. It is included in Surah Ash-Shu‘ara (Chapter 26 – The Poets) which relates the story of Moses [AWS] from his early days of Prophethood going through his migration with the Children of Israel, their escape from the Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different stages that Moses [AWS] passed through in his struggle with Pharaoh and the mission of calling his people unto Allah Moreover, it includes stories that speak about the terrible end in store for those who belied the Messengers such as the people of Noah, ‘Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who used to worship a tree called Aikah) Chronologically, this Chapter belongs to the middle Makkan period, when the contact of the light of Prophecy with the cultural milieu of pagan Makkah was testing the Makkans in their most arrogant mood. The Message that this Chapter communicates is in brief: "The Truth is insurmountable. When the spirit of Prophecy came to Makkah, it was resisted by the votaries of evil; but Truth, unlike falsehood, is bound to stay, whereas falsehood is surely perishable." Calling the Closest Kins people In obedience to Allah's Commands, Muhammad [pbuh] rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin ‘Abd Munaf. The audience counted forty-five men. Abu Lahab immediately took the initiative and addressed the Prophet [pbuh]: "These are your uncles and cousins, speak on to the point, but first of all you have got to know that your kinspeople are not in a position to withstand all the Arabs. Another point you have got to bear in mind is that your relatives are sufficient unto you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by the other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you." The Messenger of Allah[pbuh] kept silent and said nothing in that meeting. He invited them to another meeting and managed to secure audience. He then stood up and delivered a short speech explaining quite cogently what was at stake. He said: "I celebrate Allah's praise, I seek His help, I believe in Him, I put my trust in Him, I bear witness that there is no god to be worshipped but Allah with no associate. A guide can never lie to his people. I swear by Allah there is no god but He, that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allah you will die just as you sleep, you will be resurrected just as you wake up. You will be called to account for your deeds. It is then either Hell forever or the Garden (Paradise) forever." Abu Talib replied: "We love to help you, accept your advice and believe in your words. These are your kinspeople whom you have collected and I am one of them but I am the fastest to do what you like. Do what you have been ordered. I shall protect and defend you, but I can’t quit the religion of ‘Abdul-Muttalib." Abu Lahab then said to Abu Talib: " I swear by Allah that this is a bad thing. You must stop him before the others do." Abu Talib, however, answered: "I swear by Allah to protect him as long as I am alive." [Fiqh As-Seerah p.77,78] On Mount As-Safa After the Messenger of Allah[pbuh] became sure of Abu Talib’s commitment to his protection while he called the people unto Allah he stood up on Mount As-Safa one day and called out loudly: "O Sabahah! [This is an Arabic expression used when one appeals for help or draws the attention of others to some dangers] " Septs of Quraish came to him. He called them to testify to the Oneness of Allah and believe in his Messengership and the Day of Resurrection. Al-Bukhari reported part of this story on the authority of Ibn ‘Abbas [R]. He said: "When the following verses were revealed: "And warn your tribe (O Muhammad [pbuh]) of near kindred." [Al-Qur'an 26:214] The Messenger of Allah[pbuh] ascended Mount As-Safa and started to call: "O Bani Fahr! O Bani ‘Adi (two septs of Quraish)." Many people gathered and those who couldn’t, sent somebody to report to them. Abu Lahab was also present. The Prophet [pbuh] said: "You see, if I were to tell you that there were some horsemen in the valley planning to raid you, will you believe me?" They said: "Yes, we have never experienced any lie from you." He said: "I am a warner to you before a severe torment." Abu Lahab promptly replied: "Perish you all the day! Have you summoned us for such a thing?" The verses were immediately revealed on that occasion [bukhari 2/702; Muslim 1/114]: "Perish the two hands of Abi Lahab..." [Al-Qur'an 111:1]. Muslim reported another part of this story on the authority of Abu Hurairah [R] — He said: "When the following verses were revealed: "And warn your tribe (O Muhammad [pbuh]) of near kindred." [26:214] The Messenger of Allah[pbuh] called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: "O Quraish, rescue yourselves from the Fire; O people of Bani Ka‘b, rescue yourselves from Fire; O Fatimah, daughter of Muhammad [pbuh] , rescue yourself from the Fire, for I have no power to protect you from Allah in anything except that I would sustain relationship with you." [Muslim 1/114; Bukhari 1/385,2/702] It was verily a loud suggestive Call stating unequivocally to the closest people that belief in his Message constituted the corner-stone of any future relation between him and them, and that the blood-relation on which the whole Arabian life was based, had ceased to exist in the light of that Divine ultimatum. Shouting the Truth and the Polytheists’ Reaction The Prophet’s voice kept reverberating in Makkah until the following verse was revealed: "Therefore proclaim openly (Allah's Message — Islamic Monotheism), that which you are commanded, and turn away from Al-Mushrik?> (polytheists)." [Al-Qur'an 15:94] He then commenced discrediting the superstitious practices of idolatry, revealing its worthless reality and utter impotence, and giving concrete proofs that idolatry per se or taking it as the media through which an idolater could come in contact with Allah is manifest falsehood. The Makkans, on their part, burst into outrage and disapproval. Muhammad’s [pbuh] words created a thunderbolt that turned the Makkan time-honoured ideological life upside down. They could ill afford to hear someone attaching to polytheists and idolaters, the description of straying people. They started to rally their resources to settle down the affair, quell the onward marching revolution and deal a pre-emptive strike to its votaries before it devours and crushes down their consecrated traditions and long standing heritage. The Makkans had the deep conviction that denying godship to anyone save Allah and that belief in the Divine Message and the Hereafter are interpreted in terms of complete compliance and absolute commitment, and this in turn leaves no area at all for them to claim authority over themselves and over their wealth, let alone their subordinates. In short, their arrogated religiously-based supremacy and highhandedness would no longer be in effect; their pleasures would be subordinated to the pleasures of Allah and His Messenger and lastly they would have to abstain from incurring injustices on those whom they falsely deemed to be weak, and perpetrating dreadful sins in their everyday life. They had already been fully aware of these meanings, that is why their souls would not condescend to accept this ‘disgraceful’ position not out of motives based on dignity and honour but rather because: "Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins." [Al-Qur'an 75:5] They had been aware of all these consequences but they could afford to do nothing before an honest truthful man who was the highest example of good manners and human values. They had never known such an example in the history of their folks or grandfathers. What would they do? They were baffled, and they had the right to be so. Following careful deliberations, they hit upon the only target available, i.e. to contact the Messenger’s uncle, Abu Talib and request him to intervene and advise his nephew to stop his activities. In order to attach a serious and earnest stamp to their demand, they chose to touch the most sensitive area in Arabian life, viz., ancestral pride. They addressed Abu Talib in the following manner: "O Abu Talib! Your nephew curses our gods; finds faults with our way of life, mocks at our religion and degrades our forefathers; either you must stop him, or you must let us get at him. For you are in the same opposition as we are in opposition to him; and we will rid you of him." Abu Talib tried to appease their wrath by giving them a polite reply. The Prophet [pbuh] , however, continued on his way preaching Allah's religion and calling men hitherto, heedless of all their desperate attempts and malicious intentions. [ibn Hisham 1/265] An Advisory Council to debar Pilgrims from Muhammad’s Call During those days, Quraish had another serious concern; the proclamation of the Call had only been a few months old when the season of pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith preached by Muhammad [pbuh] . They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution that could enjoy the approbation of them all. However, they were at variance. Some suggested that they describe him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected because no insinuations peculiar to that state of mind ware detected, they claimed. "Why not say he is a poet?" Some said. Here again they could not reach a common consent, alleging that his words were totally outside the lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet [pbuh] was known to have never involved himself in the practice of blowing on the knots, and admitted that his speech was sweet tasting root and branch. He, however, found that the most plausible charge to be levelled against Muhammad [pbuh] was witchcraft. The ungodly company adopted this opinion and agreed to propagate one uniform formula to the effect that he was a magician so powerful and commanding in his art that he would successfully alienate son from father, man from his brother, wife from her husband and man from his clan. [ibn Hisham 1/271; Fi Zilal Al-Qur'an 29/188] It is noteworthy in this regard to say that Allah revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to manipulate the people expected to arrive in Makkah for pilgrimage. Allah says: "Verily, he thought and plotted; so let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought; then he frowned and he looked in a bad tempered way; then he turned back and was proud; then he said: ‘This is nothing but magic from that of old; this is nothing but the word of a human being!’ " [Al-Qur'an 74:18-25] The most wicked of them was the sworn enemy of Islam and Muhammad [pbuh] , Abu Lahab, who would shadow the Prophet’s steps crying aloud, "O men, do not listen to him for he is a liar; he is an apostate." Nevertheless, Muhammad [pbuh] managed to create a stir in the whole area, and even to convince a few people to accept his Call. [At-Tirmidhi; Masud Ahmad, 3/492,4/341] Attempts made to check the Onward March of Islam Having fully perceived that Muhammad [pbuh] could never be desisted from his Call, Quraish, in a desperate attempt to quell the tidal wave of the Call, resorted to other cheap means acting from base motives: 1. Scoffing, degrading, ridiculing, belying and laughter-instigating cheap manners, all of which levelled at the new converts in general, and the person of Muhammad [pbuh] in particular, with the aim of dragging the spirit of despair into their morale, and slackening their ardent zealotry. They used to denounce the Prophet [pbuh] as a man possessed by a jinn, or an insane person: "And they say: O you (Muhammad [pbuh]) to whom the Dhikr (the Qur’an has been sent down! Verily, you are a mad man." [Al-Qur'an 15:6] or a liar practising witchcraft, "And they (Arab pagans) wonder that a warner (Prophet Muhammad [pbuh]) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad [pbuh]) is a sorcerer, a liar." [Al-Qur'an 38:4]. Their eyes would also look at the good man as if they would ‘eat him up’, or trip him up, or disturb him from the position of stability or firmness. They used all sorts of terms of abuse ‘madman’ or ‘one possessed by an evil spirit’, and so on: "And verily, those who disbelieve would almost make you slip with their eyes through hatreds when they hear the Reminder (the Qur’an, and they say: Verily, he (Muhammad [pbuh]) is a madman!" [Al-Qur'an 68:51] Amongst the early converts, there was a group who had unfortunately no strong clan at their back to support them. These innocent souls were ridiculed and jeered in season and out of season. Referring to such people, the highbrow Quraish aristocrats used repeatedly to ask the Prophet [pbuh], with jest and scorn: "Allah has favoured from amongst us?" [Al-Qur'an 6:53] And Allah said: "Does not Allah know best those who are grateful?" [Al-Qur'an 6:53] The wicked used to laugh at the righteous in many ways: 1. They would inwardly laugh at their Faith, because they felt themselves so superior. 2. In public places, when the righteous passed, they used to insult and wink at them, 3. In their own houses, they would run them down. 4. Whenever and wherever they saw them, they reproached and called them fools who had lost their way. In the Hereafter, all these tricks and falsehoods will be shown for what they are, and the tables will be reversed. Allah had said: "Verily! (During the worldly life) those who committed crimes used to laugh at those who believed; and whenever they passed by them, used to wink one to another (in mockery); and when they returned to their own people, they would return jesting; and when they saw them, they said: ‘Verily! These have indeed gone astry!’ But they (disbelievers, sinners) had not been sent as watchers over them (the believers)." [Al-Qur'an 83:29-33] 2. Distorting Muhammad’s teachings, evoking ambiguities, circulating false propaganda; forging groundless allegations concerning his doctrines, person and character, and going to excess in such a manner in order to screen off any scope of sound contemplation from the public. With respect to the Qur’ah they used to allege that it was: "Tales of the ancients, which he (Muhammad [pbuh]) has written down, and they are dictated to him morning and afternoon." [Al-Qur'an 25:5] The iniquitous went on ceaselessly inculcating in people’s ears that the Qur’an was not a true Revelation: "This (the Qur’an is nothing but a lie that he (Muhammad [pbuh]) has invented, and others have helped him at it." [Al-Qur'an 25:4] The wicked would also attribute to men of Allan just such motives and springs of action as they themselves would be guilty of in such circumstances. The pagans and those who were hostile to the revelation of Allah and Islam, could not understand how such wonderful verses could flow from the tongue of the Prophet [pbuh] without having someone to teach, and claimed: "It is only a human being who teaches him." [Al-Qur'an 16:103] They also raised another baseless and superficial objection: "Why does this Messenger (Muhammad [pbuh]) eat food and walk about in the markets (like ourselves)?" [Al-Qur'an 25:7] They were sadly ignorant and painfully at fault for they could not perceive that a teacher for mankind is one who shares their nature, mingles in their life, is acquainted with their doings, and sympathises with their joys and sorrows. The Noble Qur’an has vehemently refuted their charges and allegations and has explained that the utterances of the Prophet [pbuh] are the Revelations of the Lord and their nature and contents provide a bold challenge to those who attribute his Prophetic expressions to some base origin, at times to the mental throes of a dreaming reformer, at others to the effusion of a frenzied poet or the incoherent drivelling of an insane man. 3. Contrasting the Qur’an with the mythology of the ancients in order to distract people’s interests from Allah's Words. Once An-Nadr bin Harith addressed the Quraish*tes in the following manner: "O Quraish! You have experienced an unprecedented phenomenon before which you have so far been desperately helpless. Muhammad [pbuh] grew up here among you and always proved to be highly obliging, the most truthful and trustworthy young man. However, later on when he reached manhood, he began to preach a new faith alien to your society, and opposed to your liking so you began to denounce him at a time as a sorcerer, at another as a soothsayer, a poet, or even an insane man. I swear by Allah he is not anyone of those. He is not interested in blowing on knots as magicians are, nor do his words belong to the world of soothsaying; he is not a poet either, for his mentality is not that of a rambler, nor is he insane because he has never been witnessed to develop any sort of hallucinations or insinuations peculiar to madmen. O people of Quraish, it is really a serious issue and I recommend that you reconsider your attitude." It is narrated that An-Nadr, at a later stage, headed for Heerah where he got conversant with the traditions of the kings of Persia and the accounts of people like Rustum and Asphandiar, and then returned to Makkah. Here he would always shadow the Messenger’s steps in whatever audiences the later held to preach the new faith and to caution people against Allah's wrath. An-Nadr would directly follow the Prophet [pbuh] and narrate to the same audience long tales about those people of Persia. He would then always append his talk with a question cunningly inquiring if he did not outdo Muhammad [pbuh].[ibn Hisham 1/299,300,358; Tafheem-ul-Qur'an 4/8,9]. Ibn ‘Abbas [R] related that An-Nadr used to purchase songstresses who would through their bodily charms and songs entice away from Islam anyone developing the least attachment to the Prophet [pbuh]; in this regard, Allah says: "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah" [Al-Qur'an 31:6] [Tafheem-ul-Qur'an 4/9] 4. In a fresh attempt to dissuade Muhammad [pbuh] from his principled stand, Quraish invited him to compromise on his teachings and come to terms with their pre-Islamic practices in such a way that he quits some of his religion and the polytheists do the same. Allah the All-High says: 5. "They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you." [Al-Qur'an 68:9]. On the authority of Ibn Jareer and At-Tabarani, the idolaters offered that Muhammad [pbuh] worship their gods for a year, and they worship his Lord for a year. In another version, they said: "If you accept our gods, we would worship yours." Ibn Ishaq related that Al-Aswad bin Al-Muttalib, Al-Waleed bin Al-Mugheerah, Omaiyah bin Khalaf and Al-‘As bin Wa’il As-Sahmy, a constellation of influential polytheists, intercepted the Prophet [pbuh] while he was circumambulating in the Holy Sanctuary, and offered him to worship that they worshipped, and they worship that he worshipped so that, according to them, both parties would reach a common denominator. They added "Should the Lord you worship prove to be better than ours, then it will be so much better for us, but if our gods proved to be better than yours, then you would have benefit from it." Allah the Exalted, was decisive on the spot and revealed the following Chapter: "Say: "O Al-(disbelievers in Allah in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, in Al-Qadar, etc.)! I worship not that which you worship, nor will you worship that which I worship. And I shall not worship that which you are worshipping, nor will you worship that which I worship. To you be your religion, and to me my religion (Islamic Monotheism). [Al-Qur'an 109] [ibn Hisham 1/362] Allahu Akbar! The arguments of those who denied the nabi scw sound a lot like the deniers and doubters even on SOL.

Phases and Stages of the Call The Call could be divided into two phases distinctively demarcated: 1. The Makkan phase: nearly thirteen years. 2. The Madinese phase: fully ten years. Each of the two phases included distinctive features easily discernible through accurate scrutiny into the circumstances that characterized each of them. The Makkan phase can be divided into three stages: 1. The stage of the secret Call: three years. 2. The stage of the proclamation of the Call in Makkah: from the beginning of the fourth year of Prophethood to almost the end of the tenth year. 3. The stage of the call to Islam and propagating it beyond Makkah: it lasted from the end of tenth year of the Prophethood until Muhammad’s [pbuh] emigration to Madinah. The Madinese phase will be considered later in its due course. The First Stage : Strife in the Way of the Call Three Years of Secret Call It is well-known that Makkah was the centre for the Arabs, and housed the custodians of Al-Ka‘bah. Protection and guardianship of the idols and stone graven images that received veneration on the part of all the Arabs lay in the hands of the Makkans. Hence the difficulty of hitting the target of reform and rectitude in a place considered the den of idolatry. Working in such an atmosphere no doubt requires unshakable will and determination, that is why the call unto Islam assumed a clandestine form so that the Makkans should not be enraged by the unexpected surprise. The Early Converts The Prophet [pbuh] naturally initiated his sacred mission right from home and then moved to the people closely associated with him. He called unto Islam whomsoever he thought would attest the truth which had come from his Lord. In fact, a host of people who nursed not the least seed of doubt as regards the Prophet [pbuh], immediately responded and quite readily embraced the true faith. They are known in the Islamic literature as the early converts. Khadijah, the Prophet’s spouse, the mother of believers, was the first to enter the fold of Islam followed by his freed slave Zaid bin Harithah, his cousin, ‘Ali bin Abi Talib, who had been living with him since his early childhood, and next came his intimate friend Abu Bakr As-Siddiq (Abu Bakr the truth verifier). All of those professed Islam on the very first day of the call. [Rahmat-ul-lil'alameen 1/50] Abu Bakr, and from the first day he embraced Islam, proved to be an energetic and most zealous activist. He was wealthy, obliging, mild and upright. People used to frequent his house and draw nigh to him for his knowledge, amity, pleasant company and business. He invited whomever he had confidence in to Islam and through his personal efforts a good number of people converted to Islam, such as ‘Uthman bin ‘Affan Al-Umawi, Az-Zubair bin ‘Awwam Al-Asadi, ‘Abdur Rahman bin ‘Awf, Sa‘d bin Abi Waqqas, Az-Zuhri and Talhah bin ‘Ubaidullah At-Tamimy. Those eight men constituted the forerunners and more specifically the vanguard of the new faith in Arabia. Among the early Muslim were Bilal bin Rabah (the Abyssinian), Abu ‘Ubaidah bin Al-Jarrah from Bani Harith bin Fahr (the most trustworthy of the Muslim Nation), Abu Salamah bin ‘Abd Al-Asad, Al-Arqam bin Abi Al-Arqam from the tribe of Makhzum, ‘Uthman bin Maz‘oun and his two brothers Qudama and ‘Abdullah, ‘Ubaidah bin Al-Harith bin Al-Muttalib bin ‘Abd Munaf, Sa‘id bin Zaid Al-‘Adawi and his wife Fatimah - daughter of Al-Khattab (the sister of ‘Umar bin Al-Khattab), Khabbab bin Al-Aratt, ‘Abdullah bin Mas‘ud Al-Hadhali and many others. These were the Muslim predecessors. They belonged to various septs of Quraish. Ibn Hisham, a biographer, counted them to be more than forty. [ibn Hisham 1/245-262] Ibn Ishaq said: "Then people entered the fold of Islam in hosts, men or women and the new faith could no longer be kept secret." [ibn Hisham 1/262] The Prophet [pbuh] used to meet and teach, the new converts, the religion in privacy because the call to Islam was still running on an individual and secret basis. Revelation accelerated and continued after the first verses of "O you wrapped in garments." The verses and pieces of Surahs (chapters) revealed at this time were short ones with wonderful strong pauses and quite fascinating rhythms in full harmony with that delicate whispering setting. The central topic running through them focused on sanctifying the soul, and deterring the Muslims from falling prey to the deceptive glamour of life. The early verses used as well to give a highly accurate account of the Hell and the Garden (Paradise), leading the believers down a new course diametrically opposed to the ill practices rampant amongst their compatriots. As-Salah (the Prayer) Muqatil bin Sulaiman said: "Salah (prayer) was established as an obligatory ritual at an early stage of the Islamic Call, a two rak‘ ah (unit of prayer) Salah in the morning and the same in the evening: "And glorify the praises of your Lord in the ‘Ashi (i.e. the time period after the mid-noon till sunset) and in the Ibkar (i.e. the time period from early morning or sunrise till before mid-noon)." [Al-Qur'an 40:55] Ibn Hijr said: "Definitely the Prophet [pbuh] used to pray before ‘The Night Journey’ but it still remains a matter of controversy whether or not the prayer was established as an obligatory ritual before imposing the rules of the usual five prayers a day. It is related that obligatory prayer was established twice a day, in the morning before sunrise and after sunset. It is reported through a chain of narrators that when the Prophet [pbuh] received the first Revelation, Gabriel - the angel, proceeded and taught him how to observe Wudu (ablution). When the Prophet [pbuh] had finished, he took a handful of water and sprinkled it on his loins. [Mukhtasar Seerat-ur-Rasool p.88] Ibn Hisham reported that when it was time for prayers, the Messenger of Allah[pbuh] and his Companions went into a mountain valley to pray secretly. Abu Talib once saw the Messenger of Allah[pbuh] and Ali praying, he asked them what they were up to. When he got to know that it was obligatory prayer, he told them to stay constant in their practice. [ibn Hisham 1/247][/]i The Quraish learn about the Call This stage of the Call, even though conducted in a clandestine manner and on an individual basis, its news leaked out and assumed a public interest all over Makkah. In the beginning, the Makkan leaders did not care much about Muhammad [pbuh]and took no heed of his teachings. At first, they thought that Muhammad [pbuh] was merely a religious philosophist like Omaiyah bin Abi As-Salt, Quss bin Sa‘idah, ‘Amr bin Nufail and their ilk who used to philosophize on godship and religious obligations. But this attitude of indifference soon changed into real apprehension. The polytheists of Quraish began to watch Muhammad’s movements closely and anxiously for fear of spreading his Call and producing a change in the prevalent mentality. [Fiqh As-Seerah p.76] For three underground years of activism, a group of believers emerged stamped by a spirit of fraternity and cooperation with one definite objective in their mind: propagating and deeply establishing the call unto Islam. For full three years Muhammad [pbuh] had been content to teach within a rather narrow circle. The time had, however, come to preach the faith of the Lord openly. The angel Gabriel had brought him down a further Revelation of Allah's Will to confront his people, invalidate their falsehood and crush down their idolatrous practices.

^^^jazakallah khayr my brother the learned men of Christendom and other civilizations no friends of deenul islam just like Abu Sufyan before can't lie and mention the exalted honor and character of the greatest man in history. In the Cave of Hira’ When Prophet Muhammad [pbuh] was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. This meditative temperament helped to widen the mental gap between him and his compatriots. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort — a cave named Hira’, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would always go there and invite wayfarers to share him his modest provision. He used to devote most of his time, and Ramadan in particular, to worship and meditation on the universe around him. His heart was restless about the moral evils and idolatry that were rampant among his people; he was as yet helpless because no definite course, or specific approach had been available for him to follow and rectify the ill practices around him. This solitude attended with this sort of contemplative approach must be understood in its Divine perspective. It was a preliminary stage to the period of grave responsibilities that he was to shoulder very soon. [Rahmat Al-lil'alameen 1/47; Ibn Hisham 1/235,236; Fi Zilal Al-Qur'an 29/166] Privacy and detachment from the impurities of life were two indispensable prerequisites for the Prophet’s soul to come into close communion with the Unseen Power that lies behind all aspects of existence in this infinite universe. It was a rich period of privacy which lasted for three years and ushered in a new era, of indissoluble contact with that Power. [Fi Zilal Al-Qur'an 29/166,167] Gabriel brings down the Revelation When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allah's Will desired His mercy to flow on earth and Muhammad [pbuh] was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur’an [Fath Al-Bari 1/27] As for the exact date, careful investigation into circumstantial evidence and relevant clues point directly to Monday, 21st. Ramadan at night, i.e. August, 10, 610 A.D. with Prophet Muhammad [pbuh] exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days. [There is some contrast between scholars about the fixed day on which the Revelation started, but I have written here what seems to be the correct one. For detail please see Sahih Muslim, Musnad Ahmed, Rahmat Al-lil'alameen, Al-Hakim, and Al-Baihaqi, etc.] ‘Aishah, the veracious, gave the following narration of that most significant event that brought the Divine light which would dispel the darkness of disbelief and ignorance. It led life down a new course and brought about the most serious amendment to the line of the history of mankind: Forerunners of the Revelation assumed the form of true visions that would strikingly come true all the time. After that, solitude became dear to him and he would go to the cave, Hira’, to engage in Tahannuth (devotion) there for a certain number of nights before returning to his family, and then he would return for provisions for a similar stay. At length, unexpectedly, the Truth (the angel) came to him and said, "Recite." "I cannot recite," he (Muhammad [pbuh]) said. The Prophet [pbuh] described: "Then he took me and squeezed me vehemently and then let me go and repeated the order ‘Recite.’ ‘I cannot recite’ said I, and once again he squeezed me and let me till I was exhausted. Then he said: ‘Recite.’ I said ‘I cannot recite.’ He squeezed me for a third time and then let me go and said: "Read! In the Name of your Lord, Who has created (all that exists), has created man from a clot (a piece of thick coagulated blood). Read! and your Lord is the Most Generous.’" [Al-Qur'an 96:1-3] The Prophet [pbuh] repeated these verses. He was trembling with fear. At this stage, he came back to his wife Khadijah, and said, "Cover me, ... cover me." They covered him until he restored security. He apprised Khadijah of the incident of the cave and added that he was horrified. His wife tried to soothe him and reassured him saying, "Allah will never disgrace you. You unite uterine relations; you bear the burden of the weak; you help the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness." She set out with the Prophet [pbuh] to her cousin Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza, who had embraced Christianity in the pre-Islamic period, and used to write the Bible in Hebrew. He was a blind old man. Khadijah said: "My cousin! Listen to your nephew!" Waraqa said: "O my nephew! What did you see?" The Messenger of Allah[pbuh] told him what had happened to him. Waraqa replied: "This is ‘Namus’ i.e. (the angel who is entrusted with Divine Secrets) that Allah sent to Moses. I wish I were younger. I wish I could live up to the time when your people would turn you out." Muhammad [pbuh] asked: "Will they drive me out?" Waraqa answered in the affirmative and said: "Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive till that day, then I would support you strongly." A few days later Waraqa died and the revelation also subsided. [bukhari 1/2,3] At-Tabari and Ibn Hisham reported that the Messenger of Allah [pbuh] left the cave of Hira’ after being surprised by the Revelation, but later on, returned to the cave and continued his solitude. Afterwards, he came back to Makkah. At-Tabari reported on this incident, saying: After mentioning the coming of the Revelation, the Messenger of Allah[pbuh] said: "I have never abhorred anyone more than a poet or a mad man. I can not stand looking at either of them. I will never tell anyone of Quraish of my Revelation. I will climb a mountain and throw myself down and die. That will relieve me. I went to do that but halfway up the mountain, I heard a voice from the sky saying ‘O Muhammad! You are the Messenger of Allah[pbuh] and I am Gabriel.’ I looked upwards and saw Gabriel in the form of a man putting his legs on the horizon. He said: ‘O Muhammad You are the Messenger of Allah[pbuh] and I am Gabriel.’ I stopped and looked at him. His sight distracted my attention from what I had intended to do. I stood in my place transfixed. I tried to shift my eyes away from him. He was in every direction I looked at. I stopped in my place without any movement until Khadijah sent someone to look for me. He went down to Makkah and came back while I was standing in the same place. Gabriel then left, and I went back home. I found Khadijah at home, so I sat very close to her. She asked: ‘Father of Al-Qasim! Where have you been? I sent someone to look for you. He went to Makkah and returned to me.’ I told her of what I had seen. She replied: ‘It is a propitious sign, O my husband. Pull yourself together, I swear by Allah that you are a Messenger for this nation.’ Then she stood up and went to Waraqa and informed him. Waraqa said: ‘I swear by Allah that he has received the same Namus, i.e. angel that was sent to Moses. He is the Prophet of this nation. Tell him to be patient.’ She came back to him and told him of Waraqa’s words. When the Messenger of Allah[pbuh] finished his solitary stay and went down to Makkah, he went to Waraqa, who told him: ‘You are the Prophet of this nation. I swear by Allah that you have received the same angel that was sent to Moses.’" [At-Tabari 2/207; Ibn Hisham 1/237,238] Interruption of Revelation Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation paused for a few days.[Fath Al-Bari 1/27,12/360] After careful study, this seems to be the most possible. To say that it lasted for three and a half years, as some scholars allege, is not correct, but here there is no room to go into more details. Meanwhile, the Prophet [pbuh], was caught in a sort of depression coupled with astonishment and perplexity. Al-Bukhari reported: The Divine inspiration paused for a while and the Prophet [pbuh] became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains, and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say: "O Muhammad! You are indeed Allah's Messenger in truth," whereupon his heart would become quiet and he would calm down and return home. Whenever the period of the coming of the Revelation used to become long, he would do as before, but Gabriel would appear again before him and say to him what he had said before. [bukhari 2/340] Once more, Gabriel brings Revelation Ibn Hajar said: ‘That (the pause of Allah's revelation for a few days) was to relieve the Messenger of Allah[pbuh] of the fear he experienced and to make him long for the Revelation. When the shades of puzzle receded, the flags of truth were raised, the Messenger of Allah[pbuh] knew for sure that he had become the Messenger of the Great Lord. He was also certain that what had come to him was no more than the ambassador of inspiration. His waiting and longing for the coming of the revelation constituted a good reason for his steadfastness and self-possession on the arrival of Allah's inspiration, Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he had heard the Messenger of Allah[pbuh] speak about the period of pause as follows: "While I was walking, I heard a voice from the sky. I looked up, and surely enough, it was the same angel who had visited me in the cave of Hira’. He was sitting on a chair between the earth and the sky. I was very afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover me …’. Allah revealed to me the verses: ‘O you (Muhammad [pbuh]) enveloped (in garments)! Arise and warn! And your Lord (All⨩ magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!’" [Al-Qur'an 74:1-5] After that the revelation started coming strongly, frequently and regularly. [bukhari, The Book of Tafseer, 2/733] Some details pertinent to the successive stages of Revelation Before we go into the details of the period of communicating the Message and Prophethood, we would like to get acquainted with the stages of the Revelation which constituted the main source of the Message and the subject-matter of the Call. Ibn Al-Qayyim, mentioning the stages of the Revelation, said: The First: The period of true vision. It was the starting point of the Revelation to the Messenger of Allah[pbuh]. The Second: What the angel invisibly cast in the Prophet’s mind and heart. The Messenger of Allah[pbuh] said: "The Noble Spirit revealed to me ‘No soul will perish until it exhausts its due course, so fear Allah and gently request Him. Never get so impatient to the verge of disobedience of Allah What Allah has can never be acquired but through obedience to Him.’" The Third: The angel used to visit the Messenger of Allah [pbuh] in the form of a human being and would speak to him directly. This would enable him to fully understand what the angel said. The angel was sometimes seen in this form by the Prophet’s Companions. The Fourth: The angel came to him like the toll of a bell and this was the most difficult form because the angel used to seize him tightly and sweat would stream from his forehead even on the coldest day. If the Prophet [pbuh] was on his camel, the camel would not withstand the weight, so it would immediately kneel down on the ground. Once the Messenger of Allah[pbuh] had such a revelation when he was sitting and his thigh was on Zaid’s, Zaid felt the pressure had almost injured his thigh. The Fifth: The Prophet [pbuh] saw the angel in his actual form. The angel would reveal to him what Allah had ordered him to reveal. This, as mentioned in (Qur’an, in S?An-Najm (Chapter 53 - The Star), happened twice. The Sixth: What Allah Himself revealed to him in heaven i.e. when he ascended to heaven and received Allah's behest of Salⴼ/i> (prayer). The Seventh: Allah's Words to His Messenger [pbuh] at first hand without the mediation of an angel. It was a privilege granted to Moses and clearly attested in the Qur’an as it is attested to our Prophet [pbuh] in the Surah Al-Isra (Chapter 17 - The Journey by Night) of the Noble Qur’an Some religious scholars added a controversial eighth stage in which they state that Allah spoke to the Prophet [pbuh] directly without a curtain in between. This issue remains however unconfirmed. [Za'd Al-Ma'ad 1/18] Proclaiming Allah the All-High; and the Immediate Constituents The first Revelation sent to the Prophet [pbuh] implied several injunctions, simple in form but highly effective and of serious far-reaching ramifications. The angel communicated to him a manifest Message saying: "O you (Muhammad [pbuh]) enveloped (in garments)! Arise and warn! And your Lord (Allah magnify! And your garments purify! And keep away from Ar-Rujz (the idols). And give not a thing in order to have more (or consider not your deeds of Allah's obedience as a favour to Allah. And be patient for the sake of your Lord (i.e. perform your duty to Allah!" [Al-Qur'an 74:1-7] For convenience and ease of understanding, we are going to segment the Message into its immediate constituents: 1. The ultimate objective of warning is to make sure that no one breaching the pleasures of Allah in the whole universe is ignorant of the serious consequences that his behaviour entails, and to create a sort of unprecedented shock within his mind and heart. 2. ‘Magnifying the Lord’ dictates explicitly that the only pride allowed to nourish on the earth is exclusively Allah's to the exclusion of all the others’. 3. ‘Cleansing the garments and shunning all aspects of abomination’ point directly to the indispensable need to render both the exterior and interior exceptionally chaste and pure, in addition to the prerequisite of sanctifying the soul and establishing it highly immune against the different sorts of impurities and the various kinds of pollutants. Only through this avenue can the soul of the Prophet [pbuh] reach an ideal status and become eligible to enjoy the shady mercy of Allah and His protection, security, guidance and ever-shining light; and will consequently set the highest example to the human community, attract the sound hearts and inspire awe and reverence in the stray ones in such a manner that all the world, in agreement or disagreement, will head for it and take it as the rock-bed in all facets of their welfare. 4. The Prophet [pbuh] must not regard his strife in the way of Allah as a deed of grace that entitles him to a great reward. On the contrary, he has to exert himself to the utmost, dedicate his whole efforts and be ready to offer all sacrifices in a spirit of self-forgetfulness enveloped by an ever-present awareness of Allah without the least sense of pride in his deeds or sacrifices. 5. The last verse of the Qur’an revealed to the Prophet [pbuh] alludes to the hostile attitude of the obdurate disbelievers, who will jeer at him and his followers. They are expected to disparage him and step up their malice to the point of scheming against his life and lives of all the believers around him. In this case he has got to be patient and is supposed to persevere and display the highest degree of stamina for the sole purpose of attaining the pleasure of Allah These were the basic preliminaries that the Prophet [pbuh] had to observe, very simple injunctions in appearance, greatly fascinating in their calm rhythm, but highly effective in practice. They constituted the trigger that aroused a far-ranging tempest in all the corners of the world. The verses comprise the constituents of the new call and propagation of the new faith. A warning logically implies that there are malpractices with painful consequences to be sustained by the perpetrators, and since the present life is not necessarily the only room to bring people to account for their misdeeds or some of them, then the warning would necessarily imply calling people to account on another day, i.e. the Day of Resurrection, and this per se suggests the existence of a life other than this one we are living. All the verses of the Noble Qur’an call people to testify explicitly to the Oneness of Allah to delegate all their affairs to Allah the All-High, and to subordinate the desires of the self and the desires of Allah's servants to the attainment of His Pleasures. The constituents of the call to Islam could, briefly speaking, go as follows: 1. Testimony to the Oneness of Allah 2. Belief in the Hereafter. 3. Sanctifying one’s soul and elevating it high above evils and abominations that conduce to terrible consequences, besides this, there is the dire need for virtues and perfect manners coupled with habituating oneself to righteous deeds. 4. Committing one’s all affairs to Allah the All-High. 5. All the foregoing should run as a natural corollary to unwavering belief in Muhammad’s Message, and abidance by his noble leadership and righteous guidance. The verses have been prefaced, in the voice of the Most High, by a heavenly call mandating the Prophet [pbuh] to undertake this daunting responsibility (calling people unto Allah. The verses meant to extract him forcibly out of his sleep, divest him of his mantle and detach him from the warmth and quiet of life, and then drive him down a new course attended with countless hardships, and requiring a great deal of strife in the way of Allah "O you (Muhammad [pbuh]) enveloped (in garments)! Arise and warn." [Al-Qur'an 74:1-2] Suggesting that to live to oneself is quite easy, but it has been decided that you have to shoulder this heavy burden; consequently sleep, comfort, or warm bed are items decreed to be alien in your lexicon of life. O Muhammad, arise quickly for the strife and toil awaiting you; no time is there for sleep and such amenities; grave responsibilities have been Divinely determined to fall to your lot, and drive you into the turmoil of life to develop a new sort of precarious affinity with the conscience of people and the reality of life. The Prophet [pbuh] managed quite successfully to rise to his feet and measure up to the new task, he went ahead in a spirit of complete selflessness, relentlessly striving and never abating in carrying the burden of the great Trust, the burden of enlightening mankind, and the heavy weight of the new faith and strife for over twenty years, nothing distracting his attention from the awesome commission. May Allah reward him, for us and all humanity, the best ending. The following research at hand gives an account in miniature of his long strive and uninterrupted struggle he made after receiving the ministry of Messengership. [Fi Zilal Al-Qur'an 29/168-171,182]