Real Life Stories: Abbad ibn Bishr

It was the fourth year after the Hijrah. The city of the Prophet was
still under threat from within and without. Fromwithin the influential
Jewish tribe, the Banu an-Nadir, broke their agreement with the
Prophet and made plans to kill him. For this, they were banished
fromthe city. This was in the month of Safar.
Two months of uneasy quiet passed. Then the Prophet received news that
tribes from distant Najd were planning an attack. To pre-empt them,
the Prophet gathered a force of over four hundred men, and leaving one
of his companions Uthman ibn Affan in charge of the city, set out
eastward. Among this force was theyoung Madinan, Abbad ibn Bishr.
Arriving at Najd, the Prophet found the habitations of the hostile
tribes strangely deserted of men. Only women were about. The men
hadtaken to the hills. Some of them regrouped and prepared to fight.
The time of Salaah al-Asr (the afternoon prayer) came. The Prophet
feared that the hostile tribesmen would attack them during prayer. He
arranged the Muslims in ranks and divided them into two groups and
performed the prayer as the Salaah al-Khawf (the Prayer of Fear). With
one group he performed one rakah while the other group stood on guard.
For the second rakah the groups changed places. Each group completed
its prayer with one rakah after the Prophet had finished...
On beholding the disciplined ranks of the Muslims the hostile
tribesmen became uneasy and afraid. The Prophet had made his presence
felt and something of his mission was now known at first hand in the
central highlands of Arabia whence he departed peacefully.
On the way back, the Prophet pitched camp in a valley for a night. As
soon as the Muslims had settled their camel mounts, the Prophet ,
asked: "Who will be our guard tonight?" "We, O Messenger of Allah,"
said Abbad ibn Bishr and Ammar ibn Yasir both of whom had been paired
off as 'brothers' by the Prophet when he arrived in Madinah after the
Hijrah.
Abbad and Ammar left forthe mouth of the valley to take up duty. Abbad
saw that his "brother" was tired and asked him:"What part of the night
do you wish to sleep, the first or the second?" "I shall sleep during
the first part," said Ammar who was soon fast asleepquite close to
Abbad.
The night was clear, calm and peaceful. The stars, the trees, and the
rocks all appeared to celebrate in silence the praises of their lord.
Abbad felt serene. There was no movement, no threatening sign. Why not
spend the time in ibadah (worship) and reciting the Quraan?
Howdelightful it would be to combine the performance of Salaah with
the measured recitation of the Quraan which he so much enjoyed.
In fact Abbad was enthralled by the Ouraan from the moment he first
heard it being recited by the mellow and beautifulvoice of Musab ibn
Umayr. That was before the Hijrah when Abbad was just about fifteen
years old. The Quraan had found a special placein his heart and day
and night thereafter he would be heard repeating the glorious words of
Allah so much so that he became known among the Prophet 's
companionsas the "friend of the Quraan".
Late at night, the Prophet once stood up to perform the Tahajjud
Prayer in Aishah's house which adjoined the masjid. He heard a voice
reciting the Quraan, pureand sweet and as fresh aswhen the angel
Jibril revealed the words to him. He asked: "Aishah, is that the voice
of Abbad ibn Bishr?' "Yes, O Messenger of Allah," replied Aishah. "O
Lord, forgive him," prayed the Prophet out of love for him.
And so in the stillness of the night, at the mouth of the valley in
Najd, Abbad stood up and faced the Qiblah. Raising his hand in
surrender to Allah, he entered into thestate of Prayer. Finishing the
compulsory opening chapter of the Quraan, hebegan reciting Surah
al-Kahf in his sweet, captivating voice. Surah al-Kahf is a long Surah
of one hundred and ten verses which deals in part with the virtues of
faith, truth and patience and with the relativity of time.
While he was thus absorbed in reciting and reflecting upon the divine
words, eternal words of illumination and wisdom. ing and reflecting
upon the divine words, eternal words of illumination and wisdom, a
stranger stalked the outskirts of the valley in search of Muhammad and
his followers. He was one of those who had planned to attack the
Prophet but who had fled into the mountains on the approach of the
MusIims. His wife whom he had left in the village had been taken as a
captive by one of the Muslims. When he eventually found that his wife
was gone, he swore by al-Lat and al-Uzzah that he would pursue
Muhammad and his companions and that he would not return unless he had
drawn blood.
From a distance, the man saw the figure of Abbad silhouetted at the
mouth of the valley and he knew that the Prophet and his followers
mustbe inside the valley. Silently he drew his bow and let fly an
arrow. Unerringly it embedded itself in Abbad's flesh.
Calmly, Abbad pulled out the arrow from his body and went on with his
recitation, still absorbed in his Salaah. The attacker shot a second
and a third arrow both ofwhich also found their mark. Abbad pulled out
one and then the other. He finished his recitation,made ruku and then
sujud. Weak and in pain, he stretched out his righthand while still in
prostration and shook hissleeping companion. Ammar awoke. Silently,
Abbad continued the Salaah to its end and then said: "Get up and stand
guard in my place. Ihave been wounded."
Ammar jumped up and began to yell. Seeing them both the attacker fled
into the darkness. Ammar turned to Abbad as he lay on the ground,
blood flowing from his wounds.
"Ya Subhanallah (Glory be to Allah)! Why didn't you wake me when you
were hit by the first arrow?" "I was in the midst of reciting verses
of the Quraan which filled my soul with awe and I did not want to cut
short the recitation. The Prophet had commanded me to commit this
surah to memory. Death would have been dearer to me than that the
recitation of this surah should be interrupted."
Abbad's devotion to the Quraan was a sign of his intense devotion to
and love for Allah, His Prophet and His religion. The qualities he was
known for were his constant immersion in ibadah, his heroic courage
and his generosity in the path of Allah. At times of sacrificeand
death, he would always be in the front line. When it was time
forreceiving his share of rewards, he would only be found after much
effort and difficulty. He was always trustworthy in his dealings with
the wealth of Muslims. All thiswas recognized. Aishah, the wife of the
Prophet , once said: "There arethree persons among the Ansar whom no
one could excel in virtue: Sad ibn Muadh, Usayd ibn Khudayr and Abbad
ibn Bishr."
Abbad died the death of a shahid (martyr) at the battle of Yamamah.
Just before the battle he had a strong presentiment of death and
martyrdom. Henoticed that there was a lack of mutual confidence among
the Muhajirin and Ansar. He was grieved and upset. He realized that
there would be no success for the Muslims in these terrible battles
unless theMuhajirin and Ansar were grouped in separate regiments so
that it could be clearly seen who really bore their responsibility and
who were truly steadfast in combat.
At the break of day whenthe battle commenced, Abbad ibn Bishr stood on
a mound and shouted:
"O Ansar, distinguish yourselves among men. Destroy your scabbards.
And do not forsake Islam."
Abbad harangued the Ansar until about four hundred men gathered
around, him at the head of whom were Thabit ibnQays, al-Baraa ibn
Malik and Abu Dujanah, the keeper of the Prophet 's sword. With this
force, Abbad unleashed an offensive into the enemy's ranks which
blunted their thrust and drove them back to the"garden of death".
At the walls of this garden, Abbad ibn Bishr fell. So numerous were
his wounds, he was hardly recognizable. He had lived, I fought and
died as a believer. - - ▓███▓ Translator:->
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Attributes of the Believers as defined in Suraa Al Mu'minun

Part 2/2
(5) And those who guardtheir chastity (6) Except from their wives or
(the captives and slaves) that the right hand possess, for then, they
are free from blame; (7) But whoever seeks beyond that, then those are
the transgressors; (8) And those who are faithfully true to their
Amanat andto their covenants; (9) And those who strictly guard their
(five compulsory congregational) Salawat(prayers) (at their fixed
stated hours). (10) These are indeed the inheritors. (11) Who shall
inherit the Firdaus (Paradise). They shall dwell therein forever.
I n Part 1 of 2, a careful contemplation of the opening exalted verses
ofSurah Al-Mu'minun was introduced. This article will complete the
insight on the signs of Iman in the oneself.
The believer who attains noble attributes and upright conduct has
truely found the road to Paradise. The guide to these noble attributes
can only come from the last revelation, the Holy Qur'an. When the
opening verses of Surah Al-Mu'minun were revealed, the Prophet
(s.a.w.) remarked: ".. the one who measures up to them, will most
surely go to paradise" [Ahmad Tirmithy, Nasa'i, Hakem].
And those who guard their chastity (i.e. private parts from illegal sexual acts)
They are modest in every sense of the word. They are free from sex
abuse and sex perversion. They are so modest that they even conceal
those parts of their bodies which theLaw forbids to expose before
others. This is the true purification of the household and the society
and the true prevention from corruption of lineage and genealogy.
Except from their wives or (the captives and slaves) that the right
hand possess, for then, they are free from blame;
This is a parenthesis which is meant to remove the common
misunderstanding that sexual desire is an evil thing in itself and
satisfying it even in lawful ways is not desirable, particularly
forthe righteous and godly people. The parenthesis has been added to
say that there is nothing wrong in satisfying the sexual desire in
lawful ways and that living unmarried lives, away from the world, like
monks and hermits is not the Islamic way of life. What is evil is that
one should transgress the prescribed limits for satisfying the sex
desire.
Marriage is strongly encouraged in Islam and is considered a sign that
reflects the Bounty of theCreator. "And among His Signs is this, that
He created for you wives from among yourselves, that you may find
repose in them, and He has put between you affection and mercy. Verily
in that are indeed signs for a people who reflect" [s30:v21]. The
wisdoms behind the institution of marriage are numerous and diverse;
Marriage establishes the best method for slaking one's innate sexual
drive and satisfying it in a lawful and rewarding way. Marriage
fashions the best format for having children, raising a family and
increasing one's progeny. The sense of responsibility in being married
and caring for children spurs one towards work and takingcare of
obligations. Marriage induces a certain order in life and promotes
cohesive relationships between distant families and sustain harmony in
the society.
But whoever seeks beyond that, then those are the transgressors;
Here are briefly a few injunctions which are based on this parenthetical clause:
(1) Two categories of women have been excluded from the general
command of guarding the private parts: wives and women who are legally
in one's possession, i.e. slave girls.Thus, the verse clearly lays
down the law that one is allowed to have sexual relations with one's
slave-girl as with one's wife, the basis being possession and
notmarriage.
It should be noted that Islam came at a time where slavery was an
international system and when the prisoners of war were taken as
bondsmen according to the national law. It is clear that Islam during
the battles with his enemy, could not have forbidden this system from
his side, so that Muslim captives could be taken as slaves while Islam
frees the captives of his enemy. So, Islam prevented all the sources
of slavery, except the source of the prisoners ofwar.
Hence, when captives in war fall as bondswomen, it was permissible for
Muslims to have sexual relations with those who they possessed. This
sexual relation is to satisfy the natural need of the captured women,
so that they do not involve in filthy sexual relations like what is
happening today with the prisoners of war all over the world under
theNew World Order, even though policies have forbidden them. This
anarchy is discouraged by Islam and so Islam encourages the freedom of
such slaves by many methods, for example, when the bondswoman begets,
then her son is a free man; if her master freed her voluntarily or as
an atonement to hitting her on the face; by an agreement which the
bondswoman can pay a sum of money as her ransom, etc. In any case,
slavery was a necessity of war at that time, and it was the system of
dealing in reply. However, it was not a result of the Islamic social
system. 1
(2) The law prescribed in the parenthesis is only applicable to men as
is clear from the Text and the bondsman is unlawful for the woman
possessing him. The wisdom why the slave has been forbidden for the
woman is that he canonly satisfy her sexual desire but cannot become
guardian and governor of herself and her household, which leaves a
serious flaw in the family life.
(3) The sentence "But whoever seeks beyond that (in lust for sexual
desire) , then those are the transgressors" has made satisfaction in
other ways unlawful, whether it be through fornication, homosexuality,
sex gratification with animals, or some other means. The jurists only
differ slightly with regard to masturbation. Imam Ahmad bin Hanbal
regards it as lawful if it aids in the absteinance from adultery, but
ImamsMalik and Shafi'i regard it as absolutely unlawful; and though
the Hanafies also regard it as unlawful, they give the opinion that if
a person indulges sometimes in masturbation under the fit of passion,
it is expected that he will be forgiven the error. Masturbation is
unhealthy and can lead to medical and psychological problems. The
jurists agree that anything that brings harm is unlawful especially if
it becomes a common habit.
(4) Although the absoluteprohibition of Mut'ah (temporary marriage)
was not until the year of the conquest of Makkah, some commentators
argue the prohibition of Mut'ah from this verse. The correct position
however, is that the prohibition of Mut'ah is based on the authentic
Sunnah of the Holy Prophet (s.a.w.) and the consensus opinion of the
jurists. Therefore it is wrong to say that it was prohibited by Umar
(r.a.a.). Umar (r.a.a.) only enforced it as a law of Islam and
publicised it among the people. This had not been done earlier because
the Holy Prophet (s.a.w.) had forbidden Mut'ah only during the latter
part of his worldly life.
The deviant Shi'ite view that Mut'ah is absolutely lawful and
permissible has no sanction and support in the Qur'an, Sunnah or sound
mind. The fact is that a few of the companions, their followers and
jurists whoregarded it permissible in the early days of Islam,did so
only in cases of extreme necessity and need. None of them held the
view that it was absolutely lawful like marriage and could be
practised in normal circumstances. 'Abdullah bin 'Abbas (r.a.a.) who
is generally cited as a prominent supporter of the view of
permissibilityhas himself explained his position, thus: "It is just
like carrion which is lawful for a person only in extreme necessity".
Even Ibn 'Abbas had to revise his opinion when he saw that people were
abusing permissibility and started practising Mut'ah freely regardless
of genuine need and necessity. Holding Mut'ahas absolutely
permissible,practising it without any real necessity or restoring to
it even whenone has a legally weddedwife or wives is a kind of license
which is abhorredby good taste, much less it be attributed to the
Shari'ah of Muhammad (s.a.w.) and imputed to the learned jurists of
his family. For if Mut'ah it would imply that there should exist in
society a low class of women, like the prostiwho shobe available for
the purpose as and when required, orif not that, Mut'ah be restricted
to the daughters and sisters to the poor stratum of society and the
well to dobe given the freedom to exploit them as and when they like.
Can such an injustice and discrimination be expected of the Divine
Law?
And those who are faithfully true to their Amanat (all the duties
which Allah has ordained, honesty, moral responsibility, and trust,
etc.) and to their covenants;
The believers fulfilled theterms of their trust whichare placed in
their charge. Amanat is a very comprehensive word andincludes all
those trusts which are placed in their charge by Allah, society or
individuals. Like wise"`ahd" includes all those covenants, pledges and
promises which are madebetween Allah and man, and between man and man.
According to a tradition reported by both Bukhari and Muslim,the
Prophet (s.a.w.) said:"Four characteristics are such that if a person
has all the four in him, he is beyond any doubt a hypocrite, and the
one who has one of these is ahypocrite to the extent till he gives it
up: when something is placed in his trust, he commits breach to the
trust, whenhe speaks he tells a lie, when he makes a promise he breaks
it, andwhen he has a quarrel with somebody he exceeds all limits (of
decency and morality).
And those who strictly guard their (five compulsory congregational)
Salawat (prayers) (at their fixed stated hours).
The believers strictly adhere to the prescribed times of the prayers.
Theyperform them with due regard for their pre-requisites,
conditionsand articles, with clean body and dress and necessary
ablutions. Theydo not recite mechanically but understand what they
recite and are conscious that they are supplicatingtheir Lord like
humble servants
These are indeed the inheritors.
Who shall inherit the Firdaus (Paradise). They shall dwell therein forever.
Firdaus or paradise is a vast garden adjoining the dwelling of a
person and enclosed by defence walls and containing all kinds of fruit
trees, especially vines. The inheritance of paradise by believers
should be their dwelling forever n
Footnotes:
1. A sincere person who wants tounderstand the Qur'anic Law in this
regard should study An-Nisa (4:3, 5), Al-Ahzab (33:50, 52) and
Al-Ma'arij (70:30) together with this verse in Al-Mu'minun. For
further explanation see
*. The Meaning of the Qur'an, E.N. 44 of An-Nisa
*. In the Shade of the Qur'an p169, 9th edition
References:
*. 1. The Meaning of the Qur'an, S.Abul A'la Al-Maududi
*. 2. In the Shade of the Qur'an, Sayyid Qutb - - ▓███▓
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Attributes of the Believers as defined in Suraa Al Mu'minun

Part 1/2
One of the pure miracles of the Prophet (s.a.w.) that the Most
Merciful Allah has bestowed uponhim, was aiding him with an elite
community of believers who fully understood the meaningof Iman. The
nature of that early Qur'anic generation of believers was governed by
their righteous deeds and virtuous attributes. Today, the Muslim
societies are starving forsuch qualities and attributes that will
uplift their faith and strengthen their consciousness with the Exalted
Creator. The success of the entire Muslim nation in this life and the
next, is only possible when they truly comprehend the meaning of Iman,
and hence, reflect the noble attributes of the believers.
"Successful indeed are the believers
Those who offer their Salat (prayers)
with all solemnity and full submissiveness
And those who turn away from Al-Laghw
(dirty, evil vain talk, falsehood, and all that Allah has forbidden)
And those who pay their Zakat"
These exalted verses are from Surah Al-Mu' minun which takes its name
from the first verse. The name of the Surah reflects its theme and
defines its subject, in thatit begins with the attributes of the
believers and digresses into the signs of Iman in theoneself and in
the universe.
The tone of the Surah is that of declaration and calm argument, of
sentimental logic and of feelings that inspire the thought and the
consciousness. The mood which dominates the Surah is that which its
subject presents, Al-Iman (the Faith). Its opening verse pictures the
seen ofsolemnity and full submissiveness in Salat , " Those who offer
their Salat (prayers) with all solemnity and full submissiveness" ,
followed by the splendid description of the believers and the
attributes they possess.
The fact that th e people who have accepted the Message of the Prophet
(s.a.w.) have started acquiring noble qualities of character, is a
practicalproof of the truth of the message. According to a tradition
related by 'Urwan bin Zubair, ' Umar(r.a.a.) who had embraced Islam by
that time, said: " This Surah was revealed in my presence and I myself
observed the state of the Prophet (s.a.w.) during its revelation. When
the revelation ended, the Holy Prophet (s.a.w.) remarked: 'on this
occasion, ten such verses have been sent d own to me, that the one who
measures up to them, willmost surely go to paradise'. Then he recited
the initial verses of the Surah" [Ahmad, Tirmithy, Nassa'ey, Hakem].
"Successful indeed are the believers". This is the true promise and
the declaration of success to the believers. "It is a Promise of
Allah, and Allah fails not in His Promise" [30:6]. The"Believers" ,
who have attained true success, both individuals and the Jama'ah, are
those who have accepted the Message of Muhammad (s.a.w.), and have
acknowledged him as their guide, and followedthe way of life taught by
him.
This assertion cannot be fully appreciated unless one keeps in view
the background on which it was made. On the one hand, there were the
well to do and prosperous chiefs of Makkah, the opponents of Islam,
whose businesses were thriving and who were enjoyi ng every good thing
of life, and on the other hand there were the followers of Islam, a
majority of whom were either poor from the beginning or had been
reduced to poverty by ruthless antagonism to Islam. Therefore, the
assertion, "Successful indeed are the believers" with whichthe
discourse begins, wasmeant to tell the disbelievers in every age that
the criterion of success and failure that they had in mind was
notcorrect. It was based on misconceptions besides being transitory
and limited in nature, it led toreal failure and imaginary success. On
thecontrary, the followers ofMuhammad (s.a.w.) whom they regarded as
failures were truly successful, because by accepting the invitatio n
to the Right Guidance given by the Prophet (s.a.w.), they had struck
abargain which would lead them to true success and everlasting bliss
in this world, as well as in the Hereafter. Whereas by rejecting the
Message,the opponents had incurred loss and would meet with the evil
consequences both in this world and in the next. This is the main
theme of the Surah and the whole discourse, from beginning to end,
ismeant to impress the same.
The noble characteristics of the believers pointed out in the next fe
w verses are the arguments to prove the above assertion. It is these
characteristics that depicts the Muslim character of the highest
eminence, that of Muhammad (s.a.w.) the best of Allah's creation, whom
Allah described in His Noble Qur'an, "And verily, you [O
Muhammad(s.a.w.)] are on an exalted standard of character" . When
'Ai'sha (r.a.a.) was asked about the character of the Prophet
(s.a.w.), she replied: "His character was the Qur'an", then
sherecited: "Successful indeed are the believers" till "And t hose who
strictly guard their (five compulsory congregational) Salawat (at
their fixed stated hours)". Then she said:"That is how The
Prophet(s.a.w.) was" [Nasa'ey].
"Those who offer their Salat (prayers) with all solemnity and full
submissiveness". Khashi'un in the Text is from Khushu'' (to bow down,
to express humility) which is a condition of the heart and the body.
Khushu' of the heart is to fear and stand in awe to Allah, and Khushu'
of the body is to bow one's head and lower one's gaze and voice in
Allah's Company. In Salat , one is required to show Khushu' both of
the heart and of the body, and this is the essence of the prayer. When
the Prophet (s.a.w.) once saw a person offering his prayer as well as
playing with his beard, he remarked: "Had he Khushu' in his heart, his
body would have manifested it". Though Khushu' is actually a condition
of the heart, asstated by the above tradition, it is manifestedby the
body as a matter of course. One should neither turn to the right or
left, shift about or incline side ways, but must fix the gaze on the
place where the forehead would rest in prostration. Similarly, it
isdisrespectful that one should stand stiffly erect, recite the verses
of the Qur'an in a loud resounding voice, or singthem, or belch and
yawn repeatedly and nosily. It is also not approved that one should
offer the Prayer in a hurry. The injunction is that each article of
the prayer should be performed in perfect peace and tranquillity, and
unless one article has been completely performed , the next should not
be begun.
Along with this etiquette of the body, it is also important that one
should avoid thinking irrelevant things during the Prayer by purifying
the thought and keeping the mind in full harmony and tune with the
tongue. One should also try the utmost to ensure that the mind and
heart are wholly turned towards Allah in order to sense His Grace and
to worship Him solely.
" And those who turn away from Al-Laghw (dirty, false, evil vain
talk,falsehood, and all that Allah has forbidden)". Literally, Laghw
is anything nonsensical, meaningless and vain, which is no way
conductive of achieving one' s goal and purpose in life. The believers
pay no heed to such useless things and show no inclination or interest
in them. If by chance they see such things being i ndulged in, they
keep away and avoid them scrupulously, and treat them with utmost
indifference. This attitude has been described in Al-Furqan [25:72]: "
.. if they pass by some evil play or evil talk,they pass by it with
dignity".
This is indeed one of the outstanding characteristics of the believer.
There are many thoughts that distract thebeliever from evil vain talk.
His attention is diverted towards the remembrance of Allah and the
contemplation ofHis signs in the universe. He is also occupied with
obligations in Aqeedah such as purification of the soul, holding
steadfast to Iman , enjoining what is good and forbidding what is
wrong, protecting the community from corruption, and the obligation of
exercising Jihad for the sake of Alla h. Hence, He is a person who
feels the burden of responsibility at all times,he regards the world
as aplace of test, and the life is a limited time allowed for the
test. This feeling makes him/her behave seriously and responsibly
throughout life and spends each moment of his/her life on works which
are useful and productive in his ultimateresults. So much so that even
in matters of recreation and sport, he makes a choice of only those
things which prepare him for higher ends in life and do not result in
mere wastage oftime. For him time is not something to be killed but
used profitably and productively.
Besides this, the believer is a person who possesses a right thinking
mind, pure nature and fine taste. He has no inclination to indecent
things and can talk useful and healthy things but cannot indulge in
idle talk. On the authority of Abu Huraira (r.a.a.), the Prophet
(s.a.w.) said: "Lethim who believes in Allahand the Last Day either
speak good or keep silent" [Bukhari and Muslim]. The believer has a
fine taste of humour, but is not given to jesting, joking and
ridicule, nor can he endure dirty jokes. For him a society in which
the ears are never immune from abusive language, back-biting, slander
lying, dirty songs,fortune tellers and indecent talk is a source of
torture and agony. A characteristic of the promised Paradise is:
"NoLaghw (dirty, false, evil vain talk) will they hear therein, nor
any sinful speech (like backbiting, etc.)" [56:25].
"And those who pay theirZakat". the word Zakat literally means
purification and development without obstruction. As an Islamic term,
it implies both the portion of wealth taken out for the purpose of
purifying the rest of wealth and the act of purification itself. The
words of the original Text mean that the believer constantly practices
purification. Thus the meaning is not confined to paying off of Zakat
dues only, but it is extended to self- purification which include
purification of morals as well as wealth, property and life in
general. This purification is thus, not limited to one's own self, but
includes the purification of the lives of other people as well. So the
verse means: "The believers are the people who purify themselves
aswell as others". This fact has been stated at other places in the
Qur'an, for instance, "Successful is hewho practiced purification and
remembered his Lord and prayed" [87:14-15]. But this verse is more
comprehensive in meaning because it stresses the purification of both
society and one's own person. This was also confirmed by the Prophet
(s.a.w.) when he said: " To smile in the company of your brother is a
charity. To command to do good deeds and to prevent others from doing
evil is charity. To guide a person in a place were he can go astray is
a charity. To remove troublesome things like thorns and bones from the
road is a charity. To pour water from your jugof your brother is a
charity. To guide a person with defective vision is charity for you"
[Bukhari].
References
1. S.Abul A'la Al-Maududi, The Meaning of the Qur'an, vol. VIII p4-10.
2. Sayyid Qutb, In the Shade of theQur'an, part 18 p2451-2455.

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Inheritance and wills: Does a sinful or disobedient child inherit? Can they be barred?

Question:
What is the ruling on inheritance rights of a son from his father, if
the son has been disobedient, not looking after him, and even acted
violently towards his father? Is he entitled to the same share of a
son who is obedient?
Answer:
Walaikum assalam wa rahmatullah,
The inheritance portions have been allotted by Allah Most High, and
are due to any child, even if deviant, disobedient, and sinful, except
in veryrare circumstances such as apostasy or if they kill the parent.
It is obligatory for every Muslim to take the meansto ensure that
their wealth will be distributed in accordance with the command of
Allah. The importance of this is made clear when we realize that the
laws of inheritance were explained by Allah Most High himself in the
Qur�an in detail.
In non-Muslim countries this cannot normally be ensured without having
a proper will specifying that one�s wealth be distributed according to
Islamic law. It is thus religiously obligatory and binding upon every
Muslim in a non-Muslim country to have such a will, and to keep it up
to date.
See attached answer(s)
Wassalam, - - ▓███▓ Translator:-> http://translate.google.com/m/
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Inheritance: how tosplit assets?

Question:
Regarding inheritance,let's say the parents have several resources(for
e.g. house/land, gold and money), how would they split those amongst
their children? Would they split each resource equally or can they
evaluate the total amount and decide how they want to distribute the
resources as long as the total amounts are equal?
Answer:
Wa alaikum salaam,
Divinely ordained shares of inheritance pertain to every single piece
of wealth the deceased leaves behind individually. Therefore, when the
actual inheritance comes into effect, (upon the death of the family
member whose estate is to be distributed), each of the heirs will have
their stipulated share spread out over every resource. In order to
facilitate division, at that time, they may enter into mutual
agreements and allocate the estate in the best way they see fit,
subject to the conditions of wealth division mentioned in the books of
Fiqh.
And Allah knows best. - - ▓███▓ Translator:->
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Stipulations in Pre-Nuptial Contracts and Inheritance Laws

Question:
I have a question regarding the marriage contract and pre-nuptial
requests or agreements. Can the wife or the wife's family specify in
the marriage contract thatthe wife should receive a certain financial
sum or property etc if the husband should pass away while she is
married to him (for reasons of security). I understood that this kind
of issue is best covered in the Islamic will and completely voluntary,
not a form of bribery, i.e. the bride will only marry the groom if he
agreesto a kind of dowry or haqmar if he should pass away.
Answer:
Wa alaik as salam,
The wife is entitled to receive 1/4 of the husband's estate/assets in
case of his death if he is not survived by children and 1/8 if he is
survived by children. (See Sura AnNisa: 12)
The above will Islamicallyapply whether he has left behind a will or not.
The husband is obligatedto give his wife enough to take care of her
and the children's basic needs according to his and her financial
status. (See Sura At-Talaq: 7)
A certain amount may bestipulated for the husband to give his wife on
a periodic basis with mutual consent at the time of marriage or any
time after it and the husband will be legally obliged to pay that
amount. If any payments have been missed, the wife is allowed to take
that amount from her husband's assets at the time of his death before
distribution. (See Raddul Muhtar chapter on Nafaqah as given below)
A husband may also gift her a property or a certain amount of moneyfor
the sake of her security during his soundhealth without the intention
of depriving his other heirs.
If it is stipulated in the way mentioned in the question i.e. after
the death of the husband thewife will receive X amount, then this will
fall under the category of an Islamic will, and an Islamic will can
only be executed for non-heirs within 1/3 of the deceased's assets
balance after covering funeral costs and paying off debts. A wife
being an heir is not entitled to any share in the will unless all
heirs are of the age of puberty and they consent to it. Thus there are
two possible case scenarios:
1) One of the heirs is a minor; she will only be entitled to the
prescribed share that a wife is Islamically entitled to i.e. 1/4 if
there are no children or 1/8 if there are children. In this case the
wife will be entitled to her full share regardless of the stipulated X
amount.
2) All heirs are major andconsent to her having anextra share in the
will ontop of her prescribed share and the X amount is equivalent to
or less than 1/3 of the assets' balance; she will be eligible for the
full X amount plus her prescribed share.
3) All heirs are major andconsent and the X amount is greater than 1/3
but not greater than 1/3 plus the 1/8 she is entitled to; she will
receive her full 1/8 and the remainder from within 1/3 of the assets'
balance before distribution.
4) All heirs are major andconsent and the X amount is greater than 1/3
and 1/8 put together;she will receive the full 1/3 + her full 1/8 and
the remaining amount will only be given to her if one or the rest of
the heirs consent to giving up a portion of their share.
And only Allah Almighty knows best.
Mohammed-Umer Ibn Ibrahim
Sources: سنن الترمذي :2020 ‏حدثنا ‏ ‏بندار ‏ ‏حدثنا‏ ‏يزيد بن هارون ‏
‏أخبرنا ‏ ‏سفيان ‏ ‏عن ‏ ‏أبي إسحق ‏ ‏عن ‏ ‏الحارث ‏ ‏عن ‏ ‏علي ‏ ‏أنه
قال ‏ ‏إنكم تقرءون هذه الآية ‏ ‏من بعد وصية توصون بها أو دين ‏ ‏وإن
رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قضى بالدين قبل الوصية وإن ‏ ‏أعيان
‏ ‏بني الأم يتوارثون دون بني ‏ ‏العلات ‏ ‏الرجل يرث أخاه لأبيه وأمه
دون أخيه لأبيه ‏ ‏حدثنا ‏ ‏بندار ‏ ‏حدثنا ‏ ‏يزيد بن هارون ‏ ‏أخبرنا ‏
‏زكريا بن أبي زائدة ‏ ‏عن ‏ ‏أبي إسحق ‏ ‏عن ‏ ‏الحارث ‏ ‏عن ‏ ‏علي ‏
‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏بمثله ‏
‏Bukahri:1213; حدثنا ‏ ‏عبد الله بن يوسف ‏ ‏أخبرنا ‏ ‏مالك ‏ ‏عن ‏
‏ابن شهاب ‏ ‏عن ‏ ‏عامر بن سعد بن أبي وقاص ‏ ‏عن ‏ ‏أبيه ‏ ‏رضي له عنه
‏ ‏قال ‏ ‏كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يعودني عام حجة الوداع
من وجع اشتد بي فقلت إني قد بلغ بي من الوجع وأنا ذو مال ولا يرثني إلا
ابنة أفأتصدق بثلثي مالي قال لا فقلت بالشطر فقال لا ثم قال ‏ ‏الثلث
والثلث كبير ‏ ‏أو كثير ‏ ‏إنك أن تذر ورثتك أغنياء خير من أن تذرهم عالة
يتكففون الناس وإنك لن تنفق نفقة تبتغي بها وجه الله إلا أجرت بها حتى ما
تجعل في ‏ ‏في امرأتك فقلت يا رسول الله ‏ ‏أخلف ‏ ‏بعد أصحابي قال إنك
لن ‏ ‏تخلف ‏ ‏فتعمل عملا صالحا إلا ازددت به درجة ورفعة ثم لعلك أن تخلف
حتى ينتفع بك أقوام ويضربك آخرون اللهم أمض لأصحابي هجرتهم ولا تردهم على
أعقابهم لكن ‏ ‏البائس ‏ ‏سعد بن خولة ‏ ‏يرثي له رسول الله ‏ ‏صلى الله
عليه وسلم ‏ ‏أن مات ‏ ‏بمكة
‏Tirmidhy:2046 حدثنا ‏ ‏علي بن حجر ‏ ‏وهناد ‏ ‏قالا حدثنا ‏ ‏إسمعيل بن
عياش ‏ ‏حدثنا ‏ ‏شرحبيل بن مسلم الخولاني ‏ ‏عن ‏ ‏أبي أمامة الباهلي ‏
‏قال ‏ ‏سمعت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول في خطبته عام حجة
الوداع ‏ ‏إن الله قد أعطى لكل ذي حق حقه فلا وصية لوارث الولد ‏ ‏للفراش
‏ ‏وللعاهر ‏ ‏الحجر ‏ ‏وحسابهم على الله ومن‏ ‏ادعى ‏ ‏إلى غير أبيه أو
انتمى إلى غير ‏ ‏مواليه ‏ ‏فعليه لعنةالله ‏ ‏التابعة ‏ ‏إلى يوم
القيامة لا تنفق امرأة من بيت زوجها إلا بإذن زوجها قيل يا رسولالله ولا
الطعام قال ذلك أفضل أموالنا ثم قال ‏ ‏العارية ‏ ‏مؤداة ‏ ‏والمنحة ‏
‏مردودة والدين مقضي ‏ ‏والزعيم ‏ ‏غارم
Raddul Muhtar: رد المحتار على الدر المختار > باب النفقة > مطلب لا تصير
النفقةدينا إلا بالقضاء أو الرضا ( والنفقة لا تصير دينا إلا بالقضاء أو
الرضا ) أي اصطلاحهما على قدر معين أصنافا أو دراهم ، فقبل ذلك لا يلزم
شيء ، وبعده ترجع بما أنفقت ولو من مال نفسها بلا أمر قاض


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BANANA -A very interesting FACTS

This is interesting. After reading this, you'll never look at a banana
in the same way again.
Bananas contain three natural sugars - sucrose, fructose and glucose
combined with fiber. A banana gives an instant, sustained and
substantialboost of energy.
Research has proven that just two bananas provideenough energy for a
strenuous 90-minute workout. No wonder the banana is the number one
fruit with the world'sleading athletes.
But energy isn't the only way a banana can help us keep fit. It can
also help overcome or prevent a substantial number of illnesses and
conditions, making it a must to add to our daily diet.
DEPRESSION:
According to a recent survey undertaken by MIND amongst people
suffering from depression, many felt much better after eating a
banana. This is because bananas contain tryptophan, a type of protein
that the body converts into serotonin, known to make you relax,
improve your mood and generally make you feel happier.
PMS:
Forget the pills - eat a banana. The vitamin B6 itcontains regulates
blood glucose levels, which can affect your mood.
ANEMIA:
High in iron, bananas canstimulate the production of hemoglobin in the
blood and so helps in cases of anemia.
BLOOD PRESSURE:
This unique tropical fruit is extremely high in potassium yet low in
salt, making it perfect to beat blood pressure So much so, the US Food
and Drug Administration has just allowed the banana industry to make
official claims for the fruit's ability to reduce the risk of blood
pressure and stroke.
BRAIN POWER:
200 students at a Twickenham (Middlesex) school ( England ) were
helped through their exams this year by eatingbananas at breakfast,
break, and lunch in a bid to boost their brain power. Research has
shown that the potassium-packe ­d fruit can assist learning by making
pupils more alert.
CONSTIPATION:
High in fiber, including bananas in the diet can help restore normal
bowel action, helping to overcome the problem without resorting to
laxatives.
HANGOVERS:
One of the quickest ways of curing a hangover is to make a banana
milkshake, sweetened with honey. The banana calms the stomach and,
with the help of the honey, builds up depleted blood sugar levels,
while the milk soothes and re-hydrates your system.
HEARTBURN:
Bananas have a natural antacid effect in the body, so if you suffer
from heartburn, try eating a banana for soothing relief.
MORNING SICKNESS:
Snacking on bananas between meals helps to keep blood sugar levels up
and avoid morning sickness.
MOSQUITO BITES:
Before reaching for the insect bite cream, try rubbing the affected
area with the inside of a banana skin. Many people find it amazingly
successful at reducing swelling and irritation.
NERVES:
Bananas are high in B vitamins that help calm the nervous system..
Overweight and at work?Studies at the Institute of Psychology in
Austria found pressure at work leads to gorging on comfort food like
chocolate and chips. Looking at 5,000 hospital patients, researchers
found the most obese were more likely to be in high-pressure jobs. The
report concluded that, to avoid panic-induced food cravings, we need
to control our blood sugar levels by snacking on high carbohydrate
foods every two hours to keep levels steady.
ULCERS:
The banana is used as thedietary food against intestinal disorders
because of its soft textureand smoothness. It is the only raw fruit
that can beeaten without distress in over-chronicler ­ cases. It also
neutralizes over-acidity and reduces irritation by coating the lining
of the stomach.
TEMPERATURE CONTROL:
Many other cultures see bananas as a 'cooling' fruit that can lower
both the physical and emotional temperature of expectant mothers. In
Thailand , for example, pregnant women eat bananas to ensure their
baby is born with a cool temperature.
So, a banana really is a natural remedy for many ills. When you
compare it to an apple, it has FOUR TIMES the protein, TWICE the
carbohydrate, THREE TIMES the phosphorus, five times the vitamin A and
iron, and twice the other vitamins and minerals.. It is also rich in
potassium and is one of the best value foods around So maybe its
timeto change that well-known phrase so that we say, 'A BANANA a day
keeps the doctor away!'

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Darwinists' great shame over their claims of chance

Darwinists taking part inthe program Sansursuz , broadcast on the
Haberturk channel on 14 August, 2009, resorted tothe most familiar
Darwinist tactic of recenttimes and attempted to retract their claims
of chance.
Having claimed, ever since the time of Darwin,that chance was the
onlyforce responsible for all of life, Darwinists have recently
performed an abrupt U-turn and changed their position, saying that
they never meant to refer to chanceat all. The reason for thisis that
the entire world has now realized the illogicality of chance andthat
Darwinists have justbeen embarrassing themselves because of it.
They therefore began producing new terms, hiding behind such concepts
as "let us say random rather than chance." In the light of these
claims, THEY IMAGINE THEY CAN SAVE THE THEORY OF EVOLUTION, an
unconscious process based on the unconscious activity of totally
unconscious atoms, THROUGH FALSE NAMES AND NOVEL TERMS THAT IN FACT
MEAN EXACTLY THE SAME THING.
Darwinists' tactic of reinventing the subject of "chance" is the same
as reinventing the subject of the "ape forebear." Darwinism is a
heretical belief that denies creation, the Creator (surely Allah is
beyond that) and therefore the conscious, the intelligence and the
design in living things, and that thus ascribes everything to blind
chance and random, haphazard and uncontrolled phenomena. Despite
Darwinism having no other definition, despite all Darwinists' accounts
being based on chance and despite their explicitdiscussions of chance
in all their publications, they still now say, "we did not really
refer to chance at all." This is just chance by another name.
In the same way that Darwinists have tried to change the name of the
"ape ancestor," they are now trying to change the name of chance. They
knew the humiliating position they put themselves in when they said
"we are descended from apes," and also know how it belittles them to
say thatthings "happened by chance." They are therefore trying to
change the name of this nonsense and are claiming "we never referred
to chance." When asked "so did a conscious entity do it all?" they
still say, "No." And when one asks them"Were all events under the
control of a consciousness, a mind?" they again say, "No."
THIS IS A DECEPTION. A thing either exists, or it does not. There is
either a plate on the table, or there is not. There is no third
possibility. Darwinists must therefore put an end to all their
demagoguery. All humanity is watching,in a state of utter
astonishment, the way they degrade themselvesby turning up such an
infantile dead-end. - - ▓███▓ Translator:->
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The five essential conditions for protein formation

In order for a single protein to form, five separate conditions that
demolish the very foundations of Darwinists' theories need to be met
simultaneously:
1st condition:
There are more than 200amino acids in nature. Only 20 specific amino
acids need to be selectedin order for proteins to form. If any other
amino acid apart from these 20 enters the equation, no protein will
result.
2nd condition:
Following the selection of these special 20 amino acids, it is
essential they be set out in a specific sequence . Even if all the
conditions are completely fulfilled, just a single amino acid being in
the wrong sequence will prevent protein forming.
3rd condition:
The amino acids constituting protein all have to be left-handed.
• Although right- and left-handed amino acids have all the same
characteristics, they are mirror images of one anther, like right- and
left-handed gloves.
• There is not a single right-handed amino acid in living structures.
• If just one right-handed amino acid enters the equation,
thatprotein will be incapableof being used.
• The probability of a small protein being formed from
left-handedamino acids alone is 1 in 10210.
The well-known chemist Walter T. Brown makes this statement on the subject:
… the amino acids that comprise the proteins found in living things,
including plants, animals, bacteria, molds,and even viruses, are
essentially all left-handed. No known natural process can isolate
either the left- or the right-handed variety. The mathematical
probability that chance processes could produce just one tiny protein
molecule with only left-handed amino acids is virtually zero. 1
4th condition:
Amino acids are bound by "peptide bonds" alone.
- As scientists discovered amino acids, they established that
theamino acids constitutingproteins were connectedin a very
interesting, different way to that observed in nature. That bond is a
special chemical one known as the peptide bond.
- The atoms in molecules are generally connected together by
covalent bonds, Only amino acids are bound together by special peptide
bonds .
- Peptide bonds can only be dissolved at hightemperature, or
prolonged exposure to powerful acids or alkalis.It is these peptide
bonds that make proteins very strong and resistant .
5th condition:
• The amino acid sequence that needs to take place in order for a
protein to form has to be linear.
• In other words, the amino acid chain that takes place must not be
a structure that branchesout and develops lateral chains, but has to
have a straight structure with amino acids following on one from the
other.
• Sydney Fox conducted an experiment using amino acids to try to
produce protein. He heated dry amino acid compounds in an atmosphere
of nitrogen at 160-180 degrees for several hours.
• Amino acids bound to one another, but not in a linear manner.
They were not connected by peptide bonds and branched out rather than
being linear .
• Fox called these proteinoids, though theywere in reality nothing
more that irregular strings with nothing to do with proteins or life.
• These sequences made the existing aminoacids used in the
experiment non-functional.
• The experiment in question was invalid in many other respects.
Youcan obtain detailed information about this here .
All of the preconditions listed above have to be fully met in order
for a single protein to form. And the probability of allthese
conditions being met and giving rise
to a single protein is ONE IN 10 950 .
_______________________
1. Walter T. Brown, In the Beginning (1989), p. 8 - - ▓███▓
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Islamic moral values enshrine freedom of belief

When the religion of Islam that has been sent as a salvation from the
presence of Allah is explained to a person, he believes on his own
will and decides withoutbeing subjected to any kind of compulsion or
duress. People are free to choose truth or error. If they make the
wrong choice, they will face its consequence in the Hereafter.
In matters of belief, Islam offers people complete freedom with a very
open and clear language. This perception which was valid ever since
Islam was first revealed, forms the basis of the Islamic morality. The
verses on the subject are perfectly clear:
There is no compulsion where deen is concerned. Right guidance has
become clearly distinct from error. Anyone who rejects false deities
and believes in Allah has grasped the Firmest Handhold, which will
never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara,
256)
According to the Islamic morality, people are freeto choose whatever
beliefs they wish, and nobody can oblige anyone else in subjects of
belief. When a Muslim meets someone whom he wants to have faith, he
only has the liability to communicate Islam and to explain the
existence of Allah, to state that the Qur'an is the book of His
revelation, that the Prophet Muhammad (pbuh) is His messenger, to
explain the existence of the Hereafter and the Day of Judgment and
thebeauties of the Islamic morality. However, such liability is only
restricted to communicating the religion. In one verse (Surat
an-Nahl), Allah informs us that our Prophet (pbuh) also is only a
messenger:
Call to the way of your Lord with wisdom and fair admonition, and
argue with them in the kindest way. Your Lord knows best who is
misguided from His way.And He knows best who are guided. (Surat
an-Nahl, 125)
Another verse states, "... It is the truth from your Lord; so let
whoever wishes believe and whoever wishes do not believe..." (Surat
al-Kahf,29)
and our Lord addresses our Prophet (pbuh) as, "Perhaps you will
destroy yourself with grief because they will not become believers."
(Surat ash-Shu'ara',3) .In the Surah Qaf Allah issues our Prophet
(pbuh) this reminder:
We know best what theysay. You are not a dictator over them. So
remind, with the Qur'an, whoever fears My Threat. (Surah Qaf, 45)
When the religion of Islam that has been sent as a salvation from the
presence of Allah is explained to a person, he believes on his own
will and decides withoutbeing subjected to any kind of compulsion or
duress. People are free to choose truth or error. If they make the
wrong choice, they will face its consequence in the Hereafter.
People are free to choose correctly or wrongly. When Islam--the true
path that Allah has revealed--is explained, they come to believe of
their own freewill, reaching this decision with no pressure being put
on them. If they make wrong choices, they will face its consequences
in the Hereafter. On this subject, one verse of the Qur'an contains
the clearest command and reminder:
"If your Lord had willed, all the people on the earth would have
believed. Do you think you can force people to be believers?" (Surah
Yunus, 99)
For example, one personmay immediately come to believe in the face of
a believer's preaching, while another mocks and attacks it. One person
may use his conscience and decide to live in the way that is pleasing
to Allah, while the other may join the deniers and respond to fine
words with ugly ones. But that denial willnever inspire despair or
sorrow in the person issuing the call. In Surah Yusuf Allah says:
"But most people, for all your eagerness, are not muminun. You do not
ask them for any wage for it. It is only a reminder to all beings."
(Surah Yusuf, 103-104)
What's important is that no matter what reaction he meets with, the
person who abides by the Qur'an keeps on displaying the kind of
morality that is pleasing to Allah, refuses to make any concessions on
it, and puts his trust in Allah. Allah has told us that His religion
is to be explained "in the kindest way" as revealedin the Qur'an:
"Argue with the People of the Book only in the kindest way--except in
the case of those of them who do wrong--saying, "We believe in what
has been sent down to us and what was sent down to you. Our God and
your God are One and we submit to Him." (Surat al-'Ankabut, 46)
We must not forget that all events, great or small,happen in the
framework of the destiny created by Allah. And it is Allah who bestows
salvation on someone who is invited to believe. For that reason,
believers are never troubled by deniers' behavior. There are many
instances of this in the Qur'an. In the verse "Perhaps you may destroy
yourself with grief, chasing after them, if they do not have iman in
these words"(Surat al-Kahf, 6) ,Allah tells the Prophet (saas) not to
be troubledif the people he calls on to believe in the Qur'an fail to
do so. In another verse we are told "You cannot guide those you would
like to but Allah guides those He wills. He has best knowledge of the
guided."(Surat al-Qasas, 56) Therefore, one's invitation, fine words
and all the details one set out will only have any effect in the event
that Allah so wills it. (Harun Yahya, Only Love Can Defeat Terrorism)
The only responsibility of a believer is to call people to the Qur'an.
He bears no responsibility for deniers persisting in their denial and
therefore earning punishment in the Hereafter. Our Lord reveals this
to the Prophet (pbuh) in the verse "We have sent you with the Truth,
bringing good news and giving warning. Do not ask about the
inhabitants of the Blazing Fire."(Surat al-Baqara, 119).
Allah has given mankind both reason and a conscience. His messengers
and the Divine books revealed tothem have shown the true path, and
people are responsible for their own choices. Islamic morality can be
lived only by a sincere decision to do so--by surrendering oneself to
Allah and listening to one's conscience, which always commands one to
do what is right. It is atotal violation of Islamic morality to force
anyoneto believe, because whatmatters is an individual'ssurrendering
himself to Allah with all his heart and believing sincerely. If a
system were to force people into a religion and worship, people would
appear to be religious because of their fear of the system.
From a religious perspective only religiosity lived for Allah and
based on free and conscious choice is acceptable. Allah says the
following to our Prophet (pbuh) in the Surat al-Ghashiyya:
"So remind them! You are only a reminder. Youare not in control of
them. But as for anyone who turns away and is unbeliever, Allah will
punish him with the Greatest Punishment. Certainly it is to Us they
will return. Then their Reckoning is Our concern. "(Surat
al-Ghashiyya: 21-26)
It also needs to be emphasized that Islam leaves people free to make
their own choices regarding religion and commands them to respect
other religions. Even if someone believesin a superstitious faith, as
the Qur'an describes it, still he can live in peace and security in
Muslim lands and freely perform his own religious obligations. In
verses Allah commanded our Prophet (pbuh) to tell those who denied
Him:
"I do not worship what you worship, and you donot worship what I
worship. Nor will I worship what you worship, nor will you worship
what I worship. You have your religion, and I have my religion."
(Surah Qaf, 2-6)
Under the morality of Islam, everyone is free tocarry out his
religious obligations in accord with his own particular belief. Nobody
can prevent any others from performing their particular religious
duties, nor can he obligethem to worship in the manner he desires.
That violates the morality of Islam, and is unacceptable to Allah. In
the Islamic history a model of society emerges in which everyone is
free to worship and perform the obligations attendant upon his
particular chosen beliefs.In the Qur'an Allah describes monasteries,
churches, synagogues, and the places of worship of the Peoples of the
Book as all under Allah's protection:
"... If Allah had not driven some people backby means of others,
[then] monasteries, churches, synagogues and mosques, where Allah's
name is mentioned much, would have been pulled down and destroyed.
Allah will certainly help those whohelp Him--Allah is All-Strong,
Almighty." (Surat al-Hajj, 40)
Our Prophet's (pbuh) lifeis full of such examples. When Christians
came to see him, he left his own mosque for them to use and pray in
it. That kind of tolerance was maintained during the times of the Four
Rightly Guided Caliphs who succeeded the Prophet (pbuh). After
Damascus was captured, a church that had been turned into a mosque was
divided into two, so thatChristians might worshipin one half and
Muslims in the other. (You can obtain detailed information on the
subject from the web site www.harunyahya.com , which is based on the
works of Harun Yahya.)
Our Prophet (saas) Was Full of Love and Tolerance
In the Arabia of the time of our Prophet (pbuh) there were communities
with many different faiths, cultures and waysof thinking. Jews,
Christians, Sabaeans, Nestorians and pagans all lived side by side.
There were also many tribes that were hostile to one another despite
sharing the same faith. (Harun Yahya, The Prophet Muhammed (pbuh))
But our Prophet (pbuh) called everyone to the deen with the same
affection, patience, tolerance and love, no matter what their religion
or tribe is. This excellent attitude of the Prophet Muhammed (pubh) is
described thus in the Qur'an as:
"It is a mercy from Allah that you were gentle with them. If you had
been rough or hard of heart, they would have scattered from around
you. So pardon them and ask forgiveness for them, (Surat Al 'Imran,
159)
A Muslim only has a responsibility to describe the deen of Allah. The
other person will only come to belief and salvation by the will of
Allah. Nobody can compel anyone else to believe or to worship. Our
Prophet (pbuh) was punctilious about this command of Allah, and often
said that people could only live by the deen when they did so
voluntarily. In one hadith our Prophet (pbuh) says:
"I was sent as a tolerant,seeker after Allah (one from the faith of
the prophet Ibrahim(as)), and whoever opposes my Sunna is not one of
us." (El-Cami's Sağir, 1. 427)
Elsewhere he tells believers "I was sent to be compassionate and a
peace-maker..." (El-Cami's Sağir, 1. 427). This superior moral virtue
of the Prophet (pbuh) is expressed as follows: "Someone who responds
with gentleness (who controlshis earthly passion) when angered will
meritthe love of Allah!" (Esbahani: Hazrat Aysha)
There are many hadith concerning the compassionate, loving and
tolerant qualities of our Prophet (saas). For example, the Prophet
(pbuh) says: "Allah will have no compassion on he do has no compassion
for other people." (Buhari and Muslim) Other passages read: "Be
merciful, that you may be shown mercy. Forgive, that you may be
forgiven. Shame on those who speak too much. Shame on those who know
their sins but presist in them." (Ramuz El Hadis, Vol. 1)
"Allah is loving and me rciful, He loves gentleness, and what He gives
from gentleness Hegives with nothing else." (Kütübi Sitte
Translationand Commentary, Vol. 7)
The great Islamic scholarImam Gazali summarizes the information he
collected in the hadith regarding our Prophet's (saas) attitude to
those around him: "He was far from knowing anger and quickly showed
compassion for things. He was the most loving of men toward other
people. He was the most auspicious of men and did the most good to
others, and the most useful and beneficial to others." (Huccetül
Islam Imam Gazali, İhya'u Ulum'id-din, Vol. 2)
The human love, consideration and affection of our prophet (pbuh) that
bound thosearound him to the deen and warmed their heartsto faith is a
superior moral virtue that all Muslims must concentrate on. These
moral virtues of our Prophet (pbuh), a role model for all mankind, are
revealed in Surat at-Tawba: "Your suffering is distressing to him; he
is deeply concerned for you; he is gentle and merciful to the
muminun." (Surat at-Tawba, 128)
Love, affection, tolerance and compassion are shared virtues among the
envoys sent by Allah as guides to salvation. Allahreveals in the
Qur'an that He has bestowed "sensitivity to love" on other prophets,
and citesthe Prophet Yahya(as), on whom He bestowed knowledge from His
presence, as a model on this subject. He describesthis holy personage
as having "...tenderness and purity from Us - he had takwa." (Surah
Maryam, 13)

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Certainty … the life of hearts

Our talk in this article is going to be about one of the highest ranks
in the religion and a quality of the virtuous… it is certainty.
Imaam Ibn Al-Qayyim said about the rank of certainty: "It's importance
for belief, is like that of the soul to the body. It is based on this
rank that the righteous differ in status and in it they compete and
strive hard. Their deeds are based on it, and their aims directed to
it. If patience were to marry certainty, they would obtain the rank of
leadership in piety with respect to this religion. Allaah says (what
means): "And We made from among them leaders (i.e. in piety) guiding
by Our command when they were patient and [when] they were certain of
Our signs" [Quran: 32: 24].Allaah made benefiting from the signs and
evidences peculiar to the people of certainty saying (what means):
"And on the earth are signs for the certain [in faith]" [Quran: 51:
20].Allaah alsomade success and guidance one of their distinct
qualities saying (what means): " And who believe in what has been
revealedto you, [O Muhammad ], and what was revealed before you, and
of the Hereafter they are certain [in faith]. Those are upon [right]
guidance from their Lord, and they who are the successful" [Quran: 2:
4-5]. Additionally, Allaah Has informed us that the dwellers of the
Fire were not amongst the people of certainty saying (what means): "
And when it was said, 'Indeed, the promise of Allah is truth and the
Hour [is coming] — no doubt about it, you said, 'We know not what is
the Hour. We assume only assumption, and we are not convinced.'"
[Quran: 45: 32]. Thus certainty is the life for deeds, hearts and
limbs … it is the reality of truthfulness … it is the essence of the
religion and around it the matter revolves" [End of quote].
Reliance is one of the fruits of certainty:
Reliance is one of the fruits of certainty and thus it was appropriate
to connect guidance to it,as Allaah says (what means): "So rely upon
Allah; indeed, you are upon the clear truth" [Quran: 27:79]; the clear
truth here refers to certainty.
The messengers of Allaah said, as we are informed by Allaah in the
followingverse (which means): "And why should we not rely upon Allah
while He has guided us to our [good] ways." [Quran: 14:12] Once
certainty reaches the heart, it fills with light and brightness, the
result of which is that doubt, discontentment, anguish,anxiety all
depart from ones heart, and it is filledinstead with the love of
Allaah, fear of Him, contentment with Him, gratitude towards
Allaah,reliance on Him and returning to Him. Certainty is the essence
ofall these qualities and thething that instigates them.
The Prophet said: "The reformation of the first (generations) of this
nation (i.e. the Muslims) results from their being ascetic and having
certainty in Allaah; while the destruction of the last of it will be
due to stinginess and harboring false hopes to live longer than ones
destined time" [Ahmad]. In another narration he said: "The salvation
of this nation (i.e. the Muslims) results from their being ascetic and
having certainty in Allaah …" [Ibn Abu Ad-Dunyaa].
The Prophet asks for certainty from his Lord:
Ibn 'Umar reported: "The Prophet seldom left a gathering without
supplicating in these terms: "Allaahumma-qsim lanaamin khashyatika maa
tahoolu bihi baynanaa wa bayna ma`aaseeka, wa min taa`atika maa
tuballighunaa bihi jannataka, wa minal-yaqeeni maatuhawwinu bihi
`alaynaa masaa-'ibad-dunyaa. Allaahumma matti`naa bi-asmaa`ina, wa
absaarinaa maa ahyaitanaa, waj`alhul-waaritha minnaa, waj`al tha'rana
`alaa man thalamanaa, wansurnaa `alaa man `aadaanaa, wa laa taj`al
museebatanaa fee deeninaa, wa laa taj`alid-dunya akbara hamminaa, wa
laa mablagha `ilminaa, wa laa tusallit `alaynaa man-laa yarhamunaa, (O
Allaah, apportion to us such fear that will serve as a barrier between
usand acts of disobedience; and such obedience as will take us to Your
Paradise; and such as will make easy for us to bear the calamities of
this world. O Allaah! let us enjoy our hearing and our sight as long
as You keep us alive and make our heirs from our own offspring, and
make our revenge restricted to those who oppress us, and support us
against those who are hostile to us; let no misfortune afflict our
religion; let not worldly affairs beour principal concern, or the
ultimate limit of our knowledge, and let not those rule over us who do
not show mercy to us).'' [At-Tirmithi].
Certainty yields contentment and acceptance of deeds:
Abu Ad-Dardaa' said: "… An atom's weight of righteousness from a
person with piety and certainty is better, greater and more superior
than acts of worship as huge as mountains from a deceived person"
[Ahmad].
'Abdullaah Ibn Mas'ood said: "Relief, tranquility and joy are found in
certainty and contentment, while grief and anxiety are found in doubt
and discontentment".
'Ataa' Al-Khurasaani rarely left a gathering without saying: "O
Allaah,apportion to us such certainty that will make easy for us to
bear the calamities of this world, so that we will realize that only
what has been destined to happen will happen and that we will only
attain the provisionsthat You decreed for us".
Bilaal Ibn Sa'd said: "Oslaves of The Most Merciful! Know that you are
working in short daysfor the lengthy day to come; in a vanishing abode
for the eternal abode; in a dwelling of anxiety and weariness for a
dwelling with everlasting pleasure; and he who does not posses
certainty should not be deceived with his deeds... You neglect that
which Allaah commanded you to guard (i.e. His commands) and strive
hard to attain that which He guaranteed for you (i.e. provision). This
is nothow the certain slaves should be; how can they be intelligent in
seeking this life, and heedless of the purpose of their creation? Just
as you hope for the mercy of Allaah due to the obedient acts you
perform, likewise, fear His wrath that results from the sins you
commit".
Know that certainty is proportional to piety, as it will never be in a
heart that trusts other than Allaah.
Beautiful examples for ambitious people in attaining certainty:
The one who searches the pages of history findsit filled with
beautiful examples for ambitious people in attaining certainty and
trust in Allaah, such as:
Ibraaheem : This was one of his distinct qualities and all his stances
prove such a fact.His debate with his people reflected certainty, as
Allaah says (what means): "And his people argued with him. He said,
"Do you argue with me concerning Allah while He has guided me? And I
fear not what you associate with Him [and will not be harmed] unless
my Lord should will something. My Lord encompasses all things in
knowledge; then will you not remember? And how should I fear what you
associate while you do not fear that you have associated with Allah
that for which He has not sent down to you any authority? So which of
the two parties has more right tosecurity, if you should know?" They
who believe and do not mix their belief with injustice (i.e.
association of others in divinity with Allah.) — those will have
security and they are [rightly] guided." [Quran: 6:80-82]. How can
anyone hold such certainty fear other than Allaah?
His certainty and relianceon Allaah materializedwhen his people were
about to throw him in the fire and Jibreel (i.e. Gabriel) came to him
saying: "Do you need anything?" he replied:"If it is from you, then
no;then he started repeatingthe following terms: ` Allaah -Alone- is
sufficientfor us, and, He is the Best Disposer of affairs`".
Every one of his situations spoke aloud reflecting his certainty.
Additionally, his leaving his wife alone with his breastfeeding infant
in the desert is another bright example reflectinghis certainty.
Prophet Muhammad …the optimum ambition: Who can reach the level of our
Prophet whose certainty was an exampleto be imitated during hardships?
There was no hardship and grief that was more difficult than the time
when he had to migrate, as Allaah says (what means): "If you do not
aid him [i.e. the Prophet ( ) — Allaah has already aided him when
those who disbelieved had drivenhim out [of Makkah] as one of two (The
second was his companion, Abu Bakr), when theywere in the cave and he
[i.e. Muhammad ( )] said to his companion, 'Do not grieve; indeed
Allah is with us.' And Allahsent down His tranquility upon him and
supported him with soldiers [i.e. angels] you did not see and made the
word (i.e. their claims and slogans.) of those who disbelieved the
lowest (i.e. degraded and dishonored), while the word of Allah ("Laa
ilaaha Ill-Allaah" (None is worthy of worship except Allah)) — that is
the highest. And Allah is Exalted in Might and Wise" [Quran: 9:40].
When Abu Bakr said; "If one of them looks at the position of his feet
he wouldsee us" the Prophet calmed him down saying: "O Abu Bakr! What
do you think of two Whose third (in support) is Allaah?" Look how
certain he was in his Lord.
After he went through anextremely difficult time with the people of
Taa'if, the angel of mountains came to him and offered to take revenge
for him from those polytheist people, but instead he said: "I hope
that Allaah will bring from their progeny some who will not associate
others with Allaah".
The call of 'Umayr Ibn Al-Hamaam … a minaret of certainty: When he
heard the Prophet say: "Rise for a Paradise as wide as the Heavens and
the earth" he said: "Bakh, Bakh" which is an expression reflecting
ones astonishment. The Prophet said to him: "What made you say Bakh,
Bakh?" he said: "Nothing O Prophet of Allaah, other than the hope to
be amongst its dwellers". Thereupon, the Prophet said to him: "You are
one of its dwellers". He took out some dates that he had in his pocket
and started eating from them, then he said: "If I live long enough to
eat these dates, then this indeed would be a long life". Then he
tossed them away and fought until hewas killed. - - ▓███▓
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Why Islamic History - II

Remarkably, the chapter of Al-'Araaf, the Heights, the seventhchapter
of the Noble Quran, has for its theme the topic that we are con¬cerned
with here, that is,history. Or more precisely, it is about the
manifestation of Allaah's message of Tawheed, monotheism, in history
and the various human responses to it.
This theme is lost to most cursory readers of the Quran. Remarkably
few readers notice that every chapter of the Quran has a unique theme,
an ethos that sets it apart from all other chapters and hence the
meaningsevery chapter derives from the same historical event are
different. This is why the same historical event appears to have been
narrated several times in the Quran in different chapters; few realize
that it is not mere repetition; it has a different purpose and
perspective each time. In the chapter of Al-'Araaf, the theme of the
narratives is to give a sense of the historical progression of
humankind and how different groups of humans responded to the Truth of
Allaah Almighty. It begins by reassuring the Prophet Muhammad that his
mission is not only true, it is the truth—the truth around which the
entire history of humanity revolves. Hence he should have no
hesitation in reminding his folks of their Creator and warn them of
their waywardness. To reassure him, Allaah Almighty calls to witness
the entire history of humankind. He Almighty Says (what means):
"Alif, Laam, Meem, Saad. [This is] a Book revealed to you [O Muhammad]
– so let there not bein your breast distress therefrom – that you may
warn thereby and as a reminder to the believers. Follow (O mankind!)
what has been revealed to you from your Lord and do not follow other
than Him any allies.
Little do you remember! And howmany cities have We destroyed, and Our
punishment came to them at night or while they were sleeping at noon!"
[Quran 7:1-4]
Then, the chapter recounts the story of the creation, emphasizing the
promise Satan made to himself that he will do his best to deceive and
delude the humanity. Human history is a sad witness to how he has been
able to triumph over human reason and goodness so often — despite
Allaah's clear signs. The chapter recounts stories of Allaah's message
in human societies, and after relating several stories of encounter
between the truthful prophets and their disbelieving people, it
summarizes the lessons of these stories by saying (what means): {And
if only the people of the cities had believed and feared Allaah, We
would have opened upon them blessings from the heaven and the earth;
but they denied [the messengers], so We seized them for what they were
earning."} [Quran 7:96]
One thing Satan often did successfully, the chapter states, was to
make people forget the true meanings of their history. The cause of
the downfall of nations one after the other in theaforementioned verse
is that theyneglected the moral lessons of the history of their
forefathers, and thought that the same does not apply to them. Allaah
The Most High Says (what means): {And We sent to no city a prophet[who
was denied] except that Weseized its people with poverty and hardship
that they might humble themselves [to Allaah]. Then We exchanged in
place of the bad [condition], good, until they increased [and
prospered] and said, 'Our fathers [also] were touched with hardship
and ease.'So We seized them suddenly while they did not perceive.}
[Quran 7: 94-95]
One remarkable verse of this chapter comes after a long description of
the rise and fall of the Israelites, and tells us how they became more
and more corrupt because instead of learning lessons from their past
and holding fast to the Book of Allaah, they became adept at making
excuses for themselves. Allaah Almighty Says (what means): {"And there
followed them successors who inherited the Scripture [while] taking
the commodities of this lower life and saying, 'It will be forgiven
forus.' And if an offer like it comes to them, they will [again] take
it. Was not the covenant of the Scripture taken from them that they
would not say about Allaah except the truth, and they studied what was
in it? And the home of the Hereafter is better for those who fear
Allaah, so will you not use reason?"} [Quran 7:169]
Let us look at some of the most prominent advantages of learning
history of humanity from an Islamic perspective.
1. Faith and Certainty
When connected to a Quranic understanding of history, a believer feels
connected to the numerous prophets, reformers, martyrs and inviters to
Allaah Almighty who have struggles andsacrificed in the way of Allaah
since the dawn of humanity. The facts of history bear witness that the
truth always prevails and Allaah's side is always victorious, and this
increases the believers infaith and certainty in their cause.
2. Liberation from the Deception of Narrow Materialist Thinking
History of rise and fall of nations makes us realize the fleeting
nature of power and glory in this world. A thoughtful look at history
shows us that the nationsthat today arrogantly rebel against Allaah
Almighty and oppress others based on their material superiority were
not toolong ago dependent and weak, and will soon be replaced by
others. It is human nature to be deceived by a `static' view of
history, that makes us think that those who are wealthy, strong and
powerful today have always been so and will always remain so.
Imaam Al-Ghazaali gives an example of this weakness and
shortsightedness of human senses: If we look at the Sun, it appears
still, and if we did not know the big picture and know its course of
daily rising and setting, we would imagine that itwill always stay up
in the sky shining forever. Just as our eyes deceive us about the Sun
being static; our lack of knowledge of history and of Allaah's ways
misleads us into thinking that the wealth and power are permanent.
3. Tolerance and Forbearance
Critical knowledge of one's origins and one's past is always humbling
and eye-opening. In the history of Islam, one often sees ignorant
followers of a greatscholar fighting the followers of another scholar,
while the two scholars greatly respected and learned from each other.
If we know even a little history of how the Islamic sciences of Fiqh
(Islamic Jurisprudence) and Hadeeth developed through diverse and
multiple contributions of scholars from allover the world, how the
pioneering scholars were open-minded about criticisms to their
verdicts and opinions, and how they changed their opinions when a
reasonable argument was presented to them, we will never fight other
Muslims over differences in opinions. The much-needed attitude of
mutual tolerance and accommodation of opinions (within well-known
Islamic limits) can be attained only through proper education
ofIslamic history.
4. Motivation and Inspiration
When the believers from the Israelites encountered the mighty giant
Goliath and his tremendous army under the leadership of Saul
(Taaloot), people felt overwhelmed by the enemy's strength, except a
few who had obeyed their leader. These few reminded their fellow
believers of lessons from history to encourage them to fight for the
truth. Here is the story in the Quran:
Allaah Almighty Says (what means): {"And when Saul went forth with the
soldiers, he said, 'Indeed, Allaah will be testing youwith a river. So
whoever drinks from it is not of me, and whoeverdoes not taste it is
indeed of me, excepting one who takes [from it] in the hollow of his
hand.' But they drank from it, except a [very]few of them. Then when
he had crossed it along with those who believed with him, they said,
'There is no power for us today against Goliath and his soldiers.' But
those who were certain that they would meet Allaah said, 'How many a
small company has overcome a large company by permission of Allaah.
And Allaah is with the patient.'"} [Quran 2:249]
In summary, the two articles in this series have made the case that
reading human history from a correct perspective, the spiritual and
moral perspective, isan obligation of the Muslim community without
which we cannot properly understand and apply the message of the
Quran. And that Islamic history is not only history of Muslims, but
any history learned with the eye on Allaah's plan and on moral and
spiritual forces at work. This doesnot mean that Muslims can neglect
material explanations for historical changes—in fact one cannot fully
understand the moral or religious challenges without carefully sifting
through the political, economic and social challenges of any given
time. Hence, by learning history, carefully and critically, both as
amateurs and as academic scholars, we will be reminded time and again
of Allaah's power and plan and of the power of faith and hope in Him
Almighty. Thus, our learning can become a guide towards the
regeneration and revival of the Muslim Ummah. - - ▓███▓
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Why Islamic History - I

The great Indian Islamic scholar and historian Abu Al-Hasan 'Ali
An-Nadwi observes, like other sages of Islam have before, that Islam,
being the last and universal religion of Allaah, has a unique history
of internal revival, reform and self-rejuvenation.
Allaah Almighty sent the messageof Islam at a chosen moment in the
development of human history where the technological, scientific and
intellectual understanding of humanity as a whole was reaching a stage
of final maturation and ripening. Instead of geographically confined
nations and tribal systems which all received their own messengers
from Allaah, thehumanity was now ripe for one, universal, perfected
and final message of Allaah.
The development of the Islamic Ummah in history was amazingly rapid.
It was full of trials and tribulations and encounters with other
cultures and religious systems. As a result, the final message of
Allaah was embodiedin a civilization that was enrichedby all the great
civilizations of theworld. Within the first century of its birth,
Islam spread across half the known and majority of the civilized world
of that time. As different people became Muslims or came under the
rule of Islam, the scholars and thinkers of Islam came from
increasingly diverse regions, thus enriching the flowering and
protection of Islamic scholarship and tradition with their own
cultural strengths. The contributions of the Persians in bureaucracy
and culture, the Hindus in mathematics, the Greeks in logic, the Turks
in military and architecture fields, just to name afew, all became
sources of strength of Islam. On the other hand, the previous
philosophical and religious systems of the new lands both challenged
and influenced the Muslim scholars and thinkers. All these factors
make the history of Islam extremely fast-moving, diverse and filled
with conflicts, debates and upheavals. Each of these experiences,
however, also helped it mature and develop.
Whenever the Ummah of Islam faced a new danger, internal or external,
Allaah Almighty raised among the Muslims scholars, leaders and groups
who protected the true religion of Allaah Almighty and revived it in
its true, pristine form. This ubiquitous phenomenon is known to the
historian as revivalism or tajdeed.
The Ummah of Islam, with its preserved source-texts (the Quran and the
Hadeeth), scholarship and legacy, has survived all its enemies only
because of the special Divine arrangements. In history, this
protection and guidance of AllaahAlmighty has been actualized in the
form of the rise of great scholars and leaders, fields of scholarship
like the sciences of the Quran, of Hadeeth, of jurisprudence and its
principles, the preservation of the Arabic language and so on.
Today, the Muslim Ummah faces great challenges from all sides. But an
observer of Islamic historyrecognizes that the situation is neither
new nor hopeless: in fact,these trials and challenges are part of
Allaah's plan to take the Ummah of Islam and the message of Islam up
to a new level of strength and recognition in this world.
To learn Islamic history is to inquire how Allaah's ways have worked
and His will carried out atthe hands of myriads of individuals and
groups and how His promises have come true. To look at history
Islamically is to keep an eye on the moral, spiritual and ethical
dimensions of all episodes in history, however big or small. This is
precisely why the Quran makes learning history in some ways an act of
faith and a source of wisdom.
Why learn history:
Reasons from the Quran
Just as the food we eat constitutes our bodies, our history
constitutes our minds. Our ideas, concepts, sentiments, and
preferences, in short, what makes us human, is largely a result of our
past experiences. Individuals, peoples, institutions, or nations, all
acquire their particular nature or identity primarily because of their
unique histories. We cannot know ourselves without knowing where we
have been and come from. Not knowing where we come from leaves us
without our sense of selfhood. Loss of identityleaves us without a
purpose, like a ship without destination, at themercy of merciless
winds. This loss of identity has been mentioned in the Quran as a
punishment from Allaah. He Almighty Says (what means): {Andbe not like
those who forgot Allaah, so He made them forget themselves...} [59:
19]
People who forget who they were may forget who they ought to be. This
leads to self-deceit and arrogance. Allaah Almighty reminds every
human being again and again of his or her individual 'history,' to
shake them up from their disbelief and arrogance. Allaah Says (what
means): {Had he not been a sperm from semen emitted? Then he was a
clinging clot, and [Allaah] created [his form] and proportioned [him].
} [Quran 75:37-38) {Does man not consider that We created him from a
[mere] sperm-drop – then at once he is a clear adversary?} [Quran
36:77]
In the chapters of Al-Feel and Quraysh, Allaah Almighty remindsthe
people of Quraysh of his favors upon them in the past, encouraging
them to learn morallessons from their history. He Almighty Says (what
means): {Have you not considered [O Muhammad], how your Lord dealt
with the companions of theelephant?} [Quran 105:1] And {For the
accustomed security of the Quraysh – Their accustomed security [in]
the caravan of winterand summer – Let them worship the Lord of this
House, Who has fed them, [saving them] from hunger and made them safe,
[saving them] from fear.} [Quran: 106]
Allaah Almighty repeatedly commands the Muslims in the Quran to
observe, consider, and reflect upon the lessons from thehistory of
bygone nations. Instructing the Muslims in moral and spiritual history
of the earliernations seems to be one of the major emphases of the
Quran. The fact that majority of Allaah's Final Message consists of
stories of moral struggle of earlier peoples is an indication of the
significance of learning history, and learning it with the right
perspective of seeking lessons. Following are a few lessons that can
be drawn from the Quranic perspective on history.
(i) Universality of lessons . The lessons from the rise or fall of any
community in the past are valid for all humanity, for there are some
unalterable, universal laws or principles that apply to all nations
depending on their specific conditions. The Quran calls these laws the
Sunan (established ways of dealing) of Allaah Almighty: {…But you will
never find in the way of Allaah any change, and you will never find in
the way of Allaah any alteration.} [Quran 35:43]
(ii) Moral-spiritual interpretation. While modern historians focus on
different dimensions of history and offer different bases for the
interpretation of history based on their respective belief systems,
the basis of Quranic storytelling is emphatically moraland spiritual.
In other words, Allaah Almighty demands of us tolook first and
foremost at the moral aspects of a nation's history. Nations fall, for
example, not due primarily to economic failures, but due to the
moral-spiritual failure to properly dispense economic justice based on
the correct belief in and obedience to Allaah Almighty. In the chapter
of Al-'Araaf, after relating several stories of encounter between the
truthful prophets of Allaah and their disbelieving people, Allaah
Almighty summarizes the lessonsof these stories by saying (what
means): "And if only the people ofthe cities had believed and
fearedAllaah, We would have opened upon them blessings from the heaven
and the earth; but they denied [the messengers], so We seized them for
what they were earning." [Quran 7:96]
(iii) Learning moral lessons from history is an obligation. The
causeof the downfall of nations one after the other in the
aforementioned verse [7:96] is that they neglected the moral lessons
of the history of their forefathers, and thought that thesame does not
apply to them. Allaah Almighty Says (what means): {And what prevented
thepeople from believing when guidance came to them except that they
said, 'Has Allaah sent a human messenger?' Say, 'If there were upon
the earth angels walking securely, We would have sent down to them
from the heaven an angel [as a] messenger.'} [17:94-95]
(iv) History is the best way to teach and caution. The Quran could
have been a book of abstract theories of laws that govern societies,
or simply a list of do's and don'ts. But the fact that our Creator,
the Most Wise, has chosen story telling as a chiefmeans to caution and
education of the humankind necessarily means that humans have a
propensity to learn from other's examples. Successful teachers and
preachers of Islam always have a good grasp of history.
(v) History of all humanity is relevant. By Islamic history, we often
mean the history of Muslims. But the Quran is full of history of
rebellious nations. We conclude that so long as the framework of
history is Islamic (i.e., moral spiritual), no part of human history
is irrelevant to thebelievers.
(vi) History repeats itself. It has become a cliché that history
repeats itself. This is true inasmuch as all struggles of goodand evil
are bound by the universal Sunan (principles) established by Allaah
Almighty. Inorder to show the Muslim' Ummah its potential failings,
the Quran focuses on the moral stories of the Children of Israel, for
they were, as some scholars have observed, `the ex-Muslim Ummah.'
(vii) Systematic learning of the science of history is a requisite.
The Quran, the Final Message of Allaah Almighty, is a book of guidance
and contains all foundational principles and general moral
exhortations that will suffice all those who seek Allaah Almighty till
the Day of Judgment. The Quran is not a book of history, and the way
it tells stories presumes that the audience has some knowledge ofthe
history being told. If the Quraysh, for instance, did not know the
something about the history of 'Aad, Thamood and thedestruction of the
army of Abrahah and his Elephants, the Quranic references to these
incidents would make little senseto them. The Quran provides the moral
interpretation to the human drama of life and gives many instructive
examples. But itis an obligation of Muslims to learn as accurately and
objectively as possible the facts of history so the Quranic principles
could be correctly applied, since fulfilling the requisites of an
obligation is an obligation itself. To learn objectively the science
of history, therefore, is part of Islamic obligation upon the Muslim
Ummah, without which they cannot fully benefit from the message of the
Quran.

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