Should she offer a sacrifice (udhiyah) or offer ‘aqeeqah for herself, as her father did not offer ‘aqeeqah on her behalf?

A 39 years old woman wants to sacrifice an animal. It was said to
herthat she should make 'Aqeeqah (the sacrifice which has to be done
after the birth of a son) for herself first as her father did not do
it for her when she was born. Her husband did not do 'Aqeeqah for
their children either. They have a daughter and a son. Should she make
'Aqeeqah for her children and herself? Or as for the children it
should be done by their father? She has a 15 years old daughter and
a16 years old son. Is 'Aqeeqah compulsory or it becomes cancelled if
the child reaches adulthood?.
Praise be to Allaah.
Firstly:
'Aqeeqah is a confirmed Sunnah (Sunnah mu'akkadah) according to the
correct view. This has been explained in the answer to question no.
20018 . The one who is addressed here is the father; it is not
required of the mother or the children.
The duty to offer 'aqeeqah is not waived when the child reaches
puberty. If the father is able then it is mustahabb for him to offer
'aqeeqah on behalfof his children for whomhe did not yet offer
'aqeeqah.
If the father did not offer 'aqeeqah for his child, is it prescribed
for the child or anyone else to offer 'aqeeqah on his behalf? The
fuqaha' differed concerning that, but the correct view is that this is
prescribed and is mustahabb.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (9/364):
If 'aqeeqah was not offered at all and thechild reaches puberty and
earns a living, then he does not have to offer 'aqeeqah. Ahmad was
asked about this matter and he said: That applies to the father,
i.e.,he should not offer 'aqeeqah for himself; theSunnah has to do
with someone else (namely the father).
'Ata' and al-Hasan said: he may offer 'aqeeqah for himself, because it
is prescribed for him and because he is held in pledge for it, so it
shouldbe prescribed for him to release himself.
And we think that it is prescribed for the fatherand no one else
should do it. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said in Tuhfat al-Mawdood
fi Ahkaam al-Mawlood: Chapter nineteen: The ruling on one whose
parents did not do 'aqeeqah for him;should he offer 'aqeeqah for
himself when he reaches puberty? Al-Khallaal said:Chapter on what is
recommended for one for whom 'aqeeqah was not done when he was small
and he may offer 'aqeeqah for himself when he is an adult. Then he
quoted some of the discussion of Ismaa'eel narrated from Sa'eed
al-Shaalinji who said: I asked Ahmad about a man whose father told him
that he had not offered 'aqeeqah for him, could he offer 'aqeeqah for
himself? He said: That is the duty of the father.
Al-Maymooni said: I said to Abu 'Abd-Allaah: If 'aqeeqah was not done
for a person, could it be done for him when he is an adult? He
mentioned something that was narrated concerning ('aqeeqah for) an
adult, but he classed it as da'eef (weak). But he regarded it as
something good, if 'aqeeqah was not done for him when he was small,
for it to be done for him when he is an adult. He said: If a person
does that, I would not disapprove ofit. He said: 'Abd al-Malik told me
elsewhere that he said to Abu 'Abd-Allaah: Should 'aqeeqah be offered
for him when he is an adult?He said: I did not hear anything about an
adult.I said: His father was poor then he became well off and he does
not want to leave his son without offering 'aqeeqah for him. He said:
I do not know and Idid not hear anything with regard to an adult. Then
he said to me: But if someone who does it, that is good, and there are
some people who regard it as obligatory. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said, after quoting these words:
The first view is more correct, which is that it ismustahabb to offer
'aqeeqah on behalf of oneself, because 'aqeeqah is a confirmed Sunnah
but the father omitted to do it, so it is prescribed for him to do it
if he is able. That is because of the general meaning of the
ahaadeeth, such as the words of the Prophet (peace and blessings of
Allaah be upon him): "Every child is in pledge for his 'aqeeqah which
should be sacrificed for him on the seventh day, and his head should
be shaved and he should begiven a name." Narrated by Imam Ahmad and
the authors of al-Sunan fromSamurah ibn Jundub (may Allaah be pleased
with him) with a saheeh isnaad. And Umm Karaz al-Ka'biyyah narrated
that the Prophet (peace and blessings of Allaah be upon him) enjoined
that 'aqeeqah be done for a boy with two sheep and for a female with
one sheep, as was narrated by the five. Al-Tirmidhi narrated
andclassed as saheeh a similar report from 'Aa'ishah. This is not
addressed only to the father; rather it also includes the child, the
mother and other relatives of the newborn. End quote from Majmoo'
Fataawa al-Shaykh Ibn Baaz (26/266).
Based on this, it may be said to the sister who is asking this
question: Youmay offer 'aqeeqah on behalf of yourself, or on behalf of
your children iftheir father did not offer'aqeeqah on their behalf.
Secondly:
Udhiyah is a confirmed Sunnah and is prescribed for both men and
women. One udhiyah is sufficient on behalf of a man and the members of
his household, or on behalf of a woman and the members of her
household.
This woman may offer a sacrifice, whether her husband also offers a
sacrifice or not.
If she offers a sacrifice, that will suffice for her 'aqeeqah too.
Ibn al-Qayyim (may Allaah have mercy on him) said: Chapter eighteen on
the ruling on combining 'aqeeqah and udhiyah.
Al-Khallaal said: Chapter on what was narrated about the udhiyah
sufficing for the 'aqeeqah too.
'Abd al-Malik al-Maymooni told us thathe said to Abu 'Abd-Allaah
(i.e., Imam Ahmad): Is it permissible to offer the udhiyah on behalf
of a child instead of the 'aqeeqah? He said:I do not know. Then he
said: More than one said that. I said: From among the Taabi'een? He
said: Yes.
And 'Abd al-Malik told me elsewhere that Abu 'Abd-Allaah said that
some of them said that ifhe offers an udhiyah that will suffice for
the 'aqeeqah too.
'Usmah ibn 'Isaam told us: Hambal narrated to us that Abu 'Abd-Allaah
said: I hope that the udhiyah will suffice for the 'aqeeqah too, in
sha Allaah, for the one who did not offer 'aqeeqah.
'Usmah ibn 'Isaam told us elsewhere: Hanbal told us that Abu
'Abd-Allaah said: If a sacrifice (udhiyah) is offered on his behalf,
the udhiyah will suffice for the 'aqeeqah. He said: And I saw Abu
'Abd-Allaah buying an udhiyah that he sacrificed on behalf of himself
and his family, and his son 'Abd-Allaah was small when he sacrificed
it. I think he intended thereby to do the 'aqeeqah and the udhiyah,
and he shared out the meat and ate some of it.
And Allaah knows best.

Dawat-us-Salafiyyah (Call of those who preceded us)

Dawah - literally means"call", and in this sense it refers to calling
to the Truth through preaching and propagation.
*.
Say (O Muslims), "We believe in Allâh and that which has been sent
down to us and that which has been sent down to Ibrâhim (Abraham),
Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât
[the twelve sons of Ya'qûb (Jacob)], and that which has been given to
Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the
Prophets from their Lord. We make no distinction between any of them,
and to Himwe have submitted (in Islâm)." [The Noble Qur'an Al-Baqarah
2:136]
*.
Invite (mankind, O Muhammad SAW ) to the Wayof your Lord (i.e. Islâm)
with wisdom (i.e. with the Divine Inspiration and the Qur'ân) and fair
preaching, and argue with them in a way that is better. Truly, your
Lord knows best who has gone astray from His Path, and He is the Best
Aware of those who areguided. [The Noble Qur'an An-Nahl 16:125]
*.
Let there arise out of you a group of people inviting to all that is
good (Islâm), enjoining Al-Ma'rûf (i.e. Islâmic Monotheism and all
that Islâm orders one todo) and forbidding Al-Munkar (polytheism and
disbelief and all that Islâm has forbidden). And it is they who are
the successful. [The Noble Qur'an Al-Imran 3:104]
*.
Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e. to
the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and
whosoever follows me (also must invite others to Allâh i.e to
theOneness of Allâh - Islâmic Monotheism) with sure knowledge. And
Glorified and Exalted be Allâh (above all that they associate as
partners with Him). And I am not of the Mushrikûn (polytheists,
pagans, idolaters and disbelievers in the Oneness of Allâh; those who
worship others along with Allâh or set up rivals or partners to
Allâh)." [The Noble Qur'an Yusuf 12:108]
Salaf - literally means"those (from history) who precede, have gone before".
As-Salaf as-Saalih - The people of the past, namely the first three
generations of pious muslims during and after the revelation of the
Qur'an, i.e. the Sahabah (companions) of the Prophet, saaws , the
Taabi'een (followers) andthe Taabi Taabi'een (followers of the
followers).
Islam teaches that As-Salaf as-Saalih are superior in their
understanding of the Revelation of Al-Qu'ran. Generally speaking, the
people present during any event (such as the revelation of the Quran)
will understand it better than those who read about it later.
*.
The Prophet, saaws , said: "I am leaving you two things and you
willnever go astray as long as you cling to them -- they are the Book
of Allah and my Sunnah." [Reported by Al- Haakim - Sahih].
*.
"The best of people is my generation, then those who come after them,
then those who come after them (i.e. the first three generations of
Muslims)." [Reported by Bukhari and Muslim- Mutawaatir. Muslim,
Narrated 'Aisha - Shaykh Al Albaanee declares it Hasan in Saheeh Al
Jaami' no.3288].
*.
"The best of people are my generation, then the second, then the
third, then there will come a people, having no good in them."
[[related by Ibn Mas'ood] [Tabaraanee in Al-Kabeer] Shaykh Al Albaanee
declares it to be Hasan. See Silsilatul Ahaadeeth ad-Da'eefah no.3569,
and Saheeh Al Jaami' no. 3293.]
*.
"My Ummah will not unite upon error." [Reported by at-Tirmidhee and
Haakim - Sahih]
*.
The best of people are my generation, then those who follow after
them, then those who follow after them, then there will come after
them a people who willbe fat, and they will love obesity, bearing
witness before being asked to." [related by the Umars, sons of
Husayn(r)] [Tirmidthee, authenticated by Imaam Al Haakim] Shaykh Al
Albaanee declares it to be Saheeh. See Silsilatul Ahaadeeth
As-Saheehah no. 699, and Saheeh Al Jaami' no. 3294 .
Salafi - means "of the salaf". The "i" (sounds like "ee") on the end
of the word means "of the","of" and/or "are". Using correct arabic
grammar, the word "salafi" can only be used in association with words
that are of that which is truly from the far past . Inorder to be a
salaf , you had to exist generations prior to the current one.
Referring to oneself as a salafi * is permissible in Islam so long as
the intention is for identification with the salafi minhaj and this
identification does not replace your identification as being MUSLIM,
as this is what Allah swt has commanded us in The Qur'an to call
ourselves. While it is important, as many scholars have said, to
distinguish ourselves from the innovators, we first do this in our
actions (i.e. do not sit with the people of innovation, engage the
sunnah in our daily lives, etc.), and to do so in speech, we can best
do so by clearly stating that we are followers of the pious
predecessors ("Ana a-taaba as-salaf as-saalih").
Those Muslims whose intentions are to follow the Qur'an and Sunnah
ofthe Prophet saaws and the salaf, know better than to divide
themselvesinto a sect (a dissenting or schismatic religious body;
especially one regarded as extreme or heretical) that parts
fromfollowing clear proof in Quran and Sunnah.
*.
"And this Ummah will divide into seventy-three sects all of which
except one will go to Hell and they (i.e. the Saved Sect) are those
who are upon what I and My Companions areupon (i.e. those who follow
My Way and the Way of my Companions.)" [Reported by at-Tirmidhee -
Hasan]
*.
"Verily those before you from among the People of the Book splitinto
seventy-two sects and verily this religion .. . ", and in another
narration, " . . . this Ummah will split into seventy-three sects:
seventy-two will be in the Fire and one in Paradise and that is
theJamaa'ah." [Reported by Abu Daawood - Sahih]
*.
When questioned by his Companions about those who will be saved from
the Fire, theMessenger (sallallaahu 'alaihi wasallam) replied: "They
are thosewho are upon what I and my companions areupon." [Reported by
at-Tirmidhee from Amr ibn al-Aas - classified as Hasan.]
A muslim may announce his intentions to adhere to the
Dawat-us-Salafiyyah , which is identical to saying the dawah of Islam
with mere emphasis on rejecting innovation in implementing and
understanding the Qur'an and Sunnah of theProphet Muhammad saaws and
accepting the guidance of the Salaf-as-Saalih (as instructed by
Muhammad saaws to do so). Because not one ounce of arrogance will
make it into the gates of Paradise, no muslim would want to be so
boldas to declare himself as a member of Firqatun-Naajiyyah (the saved
group of Muslims), for only Allah swt knows who that truly is, but
instead would speak of his intentions to be of thesaved group, by his
intentions to adhere to the dawat-us-salafiyyah .
*.
Sheikh al-Islaam Ibn Taymiyyah said: " It is self-delusion to say 'I
am saved' and not pessimistic, for examplebeing too secure saying'I
have the attributes of the salaf, I am saved', We still have to humble
ourselves and not to say that we have the attributes of the Salaf. So
I say to these people,not everybody who opposes me a thing from this
path will become one of those who will perish, for verily the disputer
may be a mujtahid who waswrong, and Allaah will forgive him his
mistakes. Or maybe the proof did not reach him, enough to satisfy his
needs (i.e. to understand it). Or maybe he has enough good deeds in
which Allaah will wipe away his bad deeds."
*.
"O you who believe! Do not put (yourselves) forward before Allâh and
His Messenger (SAW), and fear Allâh. Verily! Allâh is All-Hearing,
All-Knowing." [Surah al-Hujuraat 49:1].
*.
"And hold fast, all of you together, to the Rope of Allâh (i.e. this
Qur'ân), and be not divided among yourselves, and remember Allâh's
Favour on you, for you were enemies one to another but He joined your
hearts together, so that, by His Grace, you became brethren (in
Islâmic Faith), and you were on the brink of a pit of Fire, and He
saved you from it. Thus Allâh makes His Ayât (proofs, evidences,
verses, lessons, signs, revelations, etc.,) clear to you, that you may
beguided." [Surah Al-Imrân 3:103].
Muslim - Whereas a person of a sect may improperly refer to himself as
a Shia, Sufi, etc., those who adhere to dawat-us-salafiyyah describe
themself as a"Muslim" whose minhaj (methodology/system) is Qur'an and
Sunnah and madhdhab (way) is that of the salaf . There is ample proof
to say it is more than sufficient to call oneself simply a Muslim.
*.
And strive hard in Allâh's Cause as you ought to strive (with
sincerity and with all your efforts that His Name should be superior).
He has chosen you (to convey His Message of Islâmic Monotheism to
mankind by inviting them to His religion, Islâm), and has not laid
upon you in religion any hardship, it is the religion of your father
Ibrahim (Abraham) (Islâmic Monotheism). Itis He (Allâh) Who has named
you Muslims both before and in this (the Qur'ân) , that the Messenger
(MuhammadSAW) may be a witness over you and you be witnesses over
mankind! So perform As­Salât (Iqamat-as-Salât), give Zakât and hold
fast to Allâh [i.e. have confidence in Allâh, and depend uponHim in
all your affairs] He is your Maula (Patron, Lord, etc.), what an
Excellent Maula(Patron, Lord, etc.) and what an Excellent Helper!
[Surah Al-Imrân 3:78]
*.
Shaykhul-Islaam Ibn Taimiyyah reported that one of the Salaf (Pious
Predecessors) said, "I do not mind which out of the two blessings was
greater. that Allaah guided me to Islaam, or that he kept me away from
these innovated sects. By Allaah , the Most High, in the Qur'aan He
called us the Muslims, the Believers and the Worshippers of Allaah, so
we will not leave themanes which Allaah hasnames us with in favour of
names innovated by the people which they call themselves by and also
their forefathers for which Allaah has send down no proof". (In
al-Wasiyyatul-Kubraa.Taken from the Book

Jihad (Fighting/Struggling for the Cause of Allah swt)

In the linguistic sense, the Arabic word "jihad" means struggling or
striving and applies to any effort exerted by anyone. In this sense a
student struggles and strives to get an education and pass course
work; an employee strives to fulfill his/her job and maintain good
relations with his/her employer; a politician strives to maintain or
increase his popularity with his constituents and so on. The term
strive or struggle may be used for/by Muslims as well non-Muslims; for
example, Allah, One and Only True God says in the Qur'an:
"We have enjoined on people kindness to parents; but if they strive
(jahadaka) to make you ascribe partners with Me that of which you have
no knowledge, then obey them not..." 29:8, also see 31:15.
In the above two verses of the Qur'an, it is non-Muslim parents who
strive (jahada) to converttheir Muslim child back totheir religion.
In the West, "jihad" is generally translated as"holy war", a usage the
media has popularized. According to Islamic teachings, it is unholy to
instigate or start war; however, some wars are inevitable and
justifiable.If we translate the words"holy war" back into Arabic we
find "harbun muqaddasatun", or for"the holy war",
"al-harbual-muqaddasatu". We challenge any researcher or scholar to
find the meaning of "jihad" as holy war in the Qur'an or authentic
Hadith collections or in early Islamic literature. Unfortunately, some
Muslim writers and translators of the Qur'an, the Hadith and other
Islamic literature translate the term "jihad"as "holy war", due to the
influence of centuries-old Western propaganda.This could be a
reflection of the Christian use of theterm "Holy War" to refer to the
Crusades of a thousand years ago. However, the Arabic words for "war"
are"harb" or "qital", which are found in the Qur'an and Hadith.
For Muslims the term jihad is applied to all forms of striving and has
developed some special meanings over time. The sources of this
development are the Qur'an (the Word of God revealed to Prophet
Muhammad(S)) and the Hadith (teachings of Prophet Muhammad(S) [(S)
denotes Sall-Allahu 'alayhi wa sallam meaning peace and blessings of
Allah be upon him). The Qur'an and the Hadith use the word "jihad" in
several different contexts which are given below:
1. Recognizing the Creator and loving Him most
It is human nature to love what is seen with the eyes and felt with
thesenses more than the UNSEEN REALITY. The Creator of the Universe
and the One God is Allah. He is the Unseen Reality which we tend to
ignore and not recognize. The Qur'an addresses those who claim to be
believers:
*.
"O you who believe! Choose not your fathersnor your brethren for
protectors if they love disbelief over belief; whoever of you takes
them for protectors, such are wrong-doers. Say: if your fathers,
andyour children, and yourbrethren, and your spouses, and your
tribe,and the wealth you have acquired, and business for which you
fear shrinkage, and houses you are pleased with are dearer to you than
Allah and His Messenger and striving in His way: then wait tillAllah
brings His command to pass. Allah does not guide disobedient folk."
9:23-24
It is indeed a struggle to put Allah ahead of our loved ones, our
wealth, our worldly ambitions and our own lives. Especially for a
non-Muslim who embraces Islam, it may bea tough struggle due to the
opposition of his family, peers and society.
2. Resisting pressure of parents, peers and society
Once a person has made up his mind to put the Creator of the Universe
above all else, he often comes under intense pressures. It is not easy
toresist such pressures and strive to maintain dedication and love of
Allah over all else. A person who has turned to Islam from another
religion may be subjected to pressures designed to turn him back to
the religion of the family. We read in the Qur'an:
*.
"So obey not the rejecters of faith, but strive (jahidhum) against
them by it (the Qur'an) with a great endeavor." 25:52
3. Staying on the straightpath steadfastly
Allah says in the Qur'an:
*.
"And strive (jahidu) for Allah with the endeavor(jihadihi) which is
His right. He has chosen you and has not laid upon you in the deen
(religion) any hardship..." 22:78
*.
"And whosoever strives (jahada), strives (yujahidu) only for himself,
for lo! Allah is altogether independent of the universe." 29:6
As for those who strive and struggle to live as true Muslims whose
lives are made difficult due to persecution by their opponents, they
are advised to migrate to a more peaceful and tolerant land and
continue with their struggle in the cause of Allah. Allah says in the
Qur'an:
*.
"Lo! As for those whom the angels take (in death) while they wronged
themselves, (the angels) will ask: in what you were engaged? They will
say:we were oppressed in the land. (The angels) will say: was not
Allah's earth spacious that you could have migrated therein? ..." 4:97
*.
"Lo! those who believe, and those who emigrate (to escape persecution)
and strive (jahadu) in the way of Allah, these have hope of Allah's
mercy ..." 2:218
Allah tests the believers in their faith and their steadfastness:
*.
"Or did you think that you would enter Paradise while yet Allahknows
not those of youwho really strive (jahadu), nor knows those (of you)
who are steadfast." 3:142
*.
"And surely We shall try you with something of fear and hunger, and
loss of wealth and lives and fruits; but give gladtidings to the
steadfast." 2:155
We find that the Prophet Muhammad(S) and his clan were boycotted
socially and economicallyfor three years to force him to stop his
message and compromise with the pagans but he resisted and realized a
moral victory.
4. Striving for righteous deeds
Allah declares in the Qur'an:
*.
"As for those who strive(jahadu) in Us (the cause of Allah), We surely
guide them to Our paths, and lo! Allah is with the good doers." 29:69
When we are faced with two competing interests, it becomes jihad to
choose the right one, as the following Hadith exemplify.
*.
Aisha, wife of the Prophet(S) asked, "O Messenger of Allah, we see
jihad as the best of deeds, so shouldn't we join it?" He replied,"But,
the best of jihad isa perfect hajj (pilgrimage to Makkah)." Sahih
Al-Bukhari #2784
At another occasion a man asked the Prophet Muhammad(S):
*.
"Should I join the jihad?" He asked, "Do you have parents?" The man
said, "Yes!" The Prophet(S) said, "then strive by (serving) them!"
Sahih Al-Bukhari#5972
Yet another man asked the Messenger of Allah:
*.
"What kind of jihad is better?" He replied, "A word of truth in front
of an oppressive ruler!"Sunan Al-Nasa'i #4209
The Messenger of Allah, Muhammad(S) said:
*.
"... the mujahid (one who carries out jihad) is he who strives against
himself for the sake of obeying Allah, and the muhajir (one who
emigrates) is he who abandons evil deeds and sin." Sahih Ibn Hibban
#4862
5. Having courage and steadfastness to convey the message of Islam
The Qur'an narrates the experiences of a large number of Prophets and
good people who suffered a great deal trying to convey the message of
Allah to mankind. For examples see the Qur'an 26:1-190, 36:13-32. In
the Qur'an, Allah specifically praises those who strive to convey His
message:
*.
"Who is better in speech than one who calls (other people) to Allah,
works righteous, and declares that he is from the Muslims." 41:33
Under adverse conditionsit takes great courage to remain a Muslim,
declare oneself to be a Muslim and call others to Islam. We read in
the Qur'an:
*.
"The (true) believers are only those who believe in Allah and his
messenger and afterward doubt not, but strive with their wealth and
their selves for the cause of Allah. Such are the truthful." 49:15
6. Defending Islam and the community
Allah declares in the Qur'an:
*.
"To those against whom war is made, permission is given (to defend
themselves), because they are wronged - and verily, Allah is Most
Powerful to give them victory - (they are) those who have been
expelled from their homes in defiance of right - (for no cause) except
that they say, 'Our Lord is Allah'.... " 22:39-40
The Qur'an permits fighting to defend the religion of Islam and the
Muslims. This permission includes fighting in self defense and for the
protection of family and property. The early Muslims fought many
battles against their enemies under the leadership of the
ProphetMuhammad(S) or his representatives. For example, when the
pagans of Quraysh brought armies against Prophet Muhammad(S), the
Muslims fought to defend their faith and community. The Qur'an adds:
*.
"Fight in the cause of Allah against those whofight against you, but
do not transgress limits.Lo! Allah loves not aggressors. ... And fight
them until persecution is no more, and religionis for Allah. But if
they desist, then let there beno hostility except against
transgressors." 2:190,193
7. Helping allied people who may not be Muslim
In the late period of the Prophet Muhammad's(S) life the tribe of Banu
Khuza'ah became his ally.They were living near Makkah which was
underthe rule of the pagan Quraysh, Prophet Muhammad's(S) own tribe.
The tribe of Banu Bakr, an ally of Quraysh, with the help of some
elements of Quraysh, attacked Banu Khuza'ah and inflicted heavy
damage. Banu Khuza'ah invoked the treaty and demanded Prophet
Muhammad(S) to come totheir help and punish Quraysh. The Prophet
Muhammad(S) organizeda campaign against Quraysh of Makkah which
resulted in the conquest of Makkah which occurred without any battle.
8. Removing treacherous people from power
Allah orders the Muslims in the Qur'an:
*.
"If you fear treachery from any group, throw back (their treaty) to
them, (so as to be) on equal terms. Lo! Allah loves not the
treacherous." 8:58
Prophet Muhammad(S) undertook a number of armed campaigns to remove
treacherous people from power and their lodgings. He had entered into
pacts with several tribes, however, some of them proved themselves
treacherous. Prophet Muhammad(S) launched armed campaigns against
these tribes, defeated and exiled them from Medina and its
surroundings.
9. Defending through preemptive strikes
Indeed, it is difficult to mobilize people to fight when they see no
invaders in their territory; however, those who are charged with
responsibility see dangers ahead of time and must provide leadership.
The Messenger of Allah, Muhammad(S), had the responsibility to protect
his people and the religion he established inArabia. Whenever he
received intelligence reports about enemies gathering near his borders
he carried out preemptive strikes, broketheir power and dispersed
them. Allah ordered Muslims in the Qur'an:
*.
"Fighting is prescribed upon you, and you dislike it. But it may
happen that you dislikea thing which is good for you, and it may
happen that you love a thing which is bad for you. And Allah knows and
you know not." 2:216

Ch 7: Meeting of the Men of Allah

This was the time when Muslims had started building mosques and
schools all over Spain and eminent divines and jurists of Islam had
come over to this country. In the capital Cordova the Islamic system
of teaching and training had been introduced. Ziad b. Umar was a
highlylearned traditionist, philosopher and interpreter of the Quran.
At the same time he had no equal in offering prayers and, due to his
integrity, purity, and unostentatious prayerfulness, he was held in
great affection throughout Spain. He would spend his days in teaching
and at nights hewould attend gatherings of divines and officials ofthe
government. His house was adjacent to the University of Cordova and so
after isha prayer those interested in learning gathered at his house.
One day while this meeting was in progress and eminent divines and men
of letters were present, Ziad b. Umar came. All stood up in his
respect. After they were seated Ziad enquired after everyone's health
and then addressed UmarLahmi.
Ziad b. Umar: May Allah fructify your efforts! You have conveyed the
message of truth in the very home of unbelief and humbled unbelievers.
Umar Lahmi: I am just an ordinary weak Muslim and this has been
possible because of your prayers. Isabella has accepted Islam in her
heart. She was desirous of meeting you, so she has come here for an
audience.
Ziad b. Umar : Oh! Is Isabella present here? Umar Lahmi: Yes, she has
been put up in the adjoining house and if you permit she may be
brought to your presence.
Ziad: Yes, certainly. If she has come to meet me, let her come.
Asad (one of those present): By Allah, sir, thisis very great. There
is a great commotion among the Christians of Cordova.But is it
Isabella alone who has been attracted to Islam or are there others
also with her?
Umar Lahmi: About this you will hear from Isabella herself.
Another of the audience: I have heard that Christians intend to kill Isabella.
Umar Lahmi: So far Isabella has taken great care to keep it secret. No
one has found out that she has embraced Islam or intends to do. So the
rumour of the intention to kill her is premature.
Ziad: Now call Isabella here. We shall hear the interesting details
from her own lips.
Shortly after Isabella enters and, seeing Ziad b.Umar sitting at a
prominent place, raises her hand to salute him and sits in a corner,
while all those present congratulate her on her great courage and
firmness.
Ziad: Daughter Isabella, I congratulate you on yourlove of truth Allah
has taken you out of the darkness of unbelief and granted you the boon
of Islam, relieved you from the labrynth of Trinity and put you on to
the Straight Path beset with dangers. To remain firm on it is the task
of a very brave person. But those in whose hearts Islam hasfirmly
established itself would not mind the greatest trouble of the earth.
Allah guides them.
Isabella: Revered father…
Ziad: Daughter, you have to give up such words too. There is no papacy
in Islam. Islam has not given its divines the position which
Christians have given to their priests. There is perfect equality in
Islam. The only duty of the divines isto guide Muslims in the light of
the Holy Quran and sacred Traditions of the Prophet. It is the dutyof
Muslims to act on that guidance and not to "deify them or make them
masters of all their affairs.
Isabella (ashamed): Now you will yourself teach me how I should
address you and other leaders of Islam.
Ziad: Address me and other Muslims just as brothers, but if you desire
to add anything, just say "Sir".
Isabella : Very well, sir, I will obey all your orders in future. Oh
sir, it is a great benevolence and grace of God that He showed this
humble servant the path of truth and justice and took me out of the
course of Trinity and worship of the Cross. The means of my guidance
is my spiritual preceptor and benefactor Umar Lah-mi, who preached to
all the priests of Cordova in their own homes and, through him, the
call of truth reached my ears. I wholeheartedly pray thatGod grant him
all the boons of this world and the next and by your prayer my life
and death be on Islam.
All those present cried: Amin.
Ziad: Daughter, Allah wants to take from you great service and surely
Muslims will be greatly benefited through you. But say if you have
converted any one of theother ladies.
Isabela: Yes, sir, I have four other friends of mine who have lost
their faith in Christianity and are inclined to Islam. Godwilling, I
will bring them with me tomorrow or theday after, that they may have
grace from you and any doubts that may still lurk in them are removed.
Umar Lahmi: Sister, who are these friends of yours? By Allah, we have
no knowledge of them and you never mentioned them to me.
Isabela: One of them is the daughter of Michael, my teacher in
theology, and there are other three. All these have been listening to
all the discussions.
Umar Lahmi: Have they really become Muslimss and seen through the
weaknesses of Christianity ?
Isabella: The weaknesses of Christianity have become manifest to all
ofthem, and they have recognised the truth of Islam, but they have not
yet mustered enough courage to give up their ancestral religion and
declare their adherence to Islam.
Ziad: Well, Allah will give them the necessary courage. We shall also
pray for them.
Umar Lahmi: Bring Michael's daughter also some day so that her doubts
may also be removed.
Isabella: Tomorrow or day after I will surely bring her with me and if
all the four girls do not come, I will bring at least this one
(Michael's daughter) with me.
Ziad: I tell you, daughter, again that you should accept Islam after
clearing all your doubts and never, by any greed or deception, for
Allah wants sincerity and the Quran says that a Muslim's life and
death, prayer and devotion, sitting and standing, sleep and walking
everything should be for Allah and the pleasure of Allah should be the
aim of our life.
Isabella: Oh sir, I say it and bring God to witnessthat no lust or
greed has brought me to the threshold of Islam, nor the acquisition of
wealth and power is my aim. You yourself know the honour my father
enjoys in Cordova and throughout Spain.
Ziad: May Allah reward you, give you firmness and shower His bounties on you.
Umar Lahmi: Islam is the only religion by accepting which Allah's
bounties are showered on man and all his sins are forgiven.
Isabella (smiling): All my sins are forgiven every week by the priest
of Cordova, who is in charge of the department of inquisition and
(bowing her head) I am already sinless and innocent.
Ziad: What is this department of inquisition and what is the meaning
of the priestforgiving sins ? Can any man also forgive sins ?
Isabella (with a sham humility): Oh sir, this story is most
interesting and probably quite novelto you, as you are not aware of
the inner working of Christianity.
Ziad: Will you inform us of these matters? Such interesting facts
should certainly be worth knowing and no one can relate them better
than you.
Isabella: Oh sir! Christians go before the altar of theChrist in the
presence of the head priest every week and confess their sins which
the head priest forgives as, according to Christian creed, the head
priest has power to do that as he is considered to be the
representative of Saint Peter.
Ziad: La hawla wala quwwata ilia billah [Allahforgive us! There is no
power or authority except with Allah]. Can any man forgive sins except
Allah ? This is why the Quran has accused Christians that they have
made their priests and elders their Rabb (fosterer) besides Allah. (In
surprise) Have the priests the authority to forgive all sins?
Isabella: Yes, provided the sinner confesses all his open and secret
sins before the priest. If he has concealed anything itwill not be
forgiven.
Isabella – A girl of Islamic Spain