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Here are ten Statements from the Salaf On Love and Hate for Allah swt Sake

These are collected in al-Ghazzali’s ‘Ihya’ ‘Ulum ad-Din’ (2/195 onwards):

Here are ten Statements from the Salaf On Love and Hate for Allah swt Sake
These are collected in al-Ghazzali’s ‘Ihya’ ‘Ulum ad-Din’ (2/195 onwards):

1 – ‘Umar bin al-Khattab said:
“If one of you is blessed with affection from his brother, he should hold onto that as tightly as possible, as it is quite rare for one to be blessed with this.”

2 – ‘Umar also said:
“Nobody is given anything besides his Islam better than a righteous friend.”

3 – ‘Ali bin Abi Talib said:
“Tend to your brothers, as they are your sustenance in this world and the next. Do you not hear the saying of the people of Hell: {“Now, we have neither intercessors nor close friends to help us!”} [ash-Shu'ara'; 100-1]?”

4 – ‘Abdullah bin ‘Umar said:
“By Allah, if I fasted all day without eating, prayed all night without sleeping, spent all of my wealth in the Path of Allah, died the day I died, but had no love in my heart for those who obey Allah, and no hatred in my heart for those who disobey Allah, none of this would benefit me in the least.”

5 – ‘Abdullah bin Mas’ud said:
“If a man were to stand for seventy years worshipping Allah between the Yemeni Corner and the Maqam of Ibrahim (at the Ka’bah), he would still be resurrected on the Day of Judgement with those whom he loved.”

6 – Ibn as-Sammak said, on his deathbed:
“O Allah! You Know that, even if I had disobeyed You, I loved those who obeyed You! So, make this for me a means of nearness to You!”

7 – Mujahid said:
“Those who love each other for Allah’s Sake, when they smile at each other, their sins fall from each other, just as the leaves fall from a tree before the winter.”

8 – al-Ghazzali said, commenting on the saying of the Prophet:
“The strongest bond of faith is to love for Allah and to hate for Allah”:
“Because of this, it is a must that a person have those that he hates for Allah’s Sake, just as he has friends and brothers that he loves for Allah’s Sake.”

9 – Abu Hurayrah said:
“The slave will be brought between the Hands of Allah – the Exalted – on the Day of Resurrection, and Allah will Say to him: ‘Did you love one of my awliya’, so that I can join you with him?’“

10 – al-Hasan al-Basri said:
“Being harsh against a fasiq brings you closer to Allah – the Exalted.”

True Men Are Known in Times of Hardship

“…Those who gave Bay’at ar-Ridwan beneath the tree at Hudaybiyah were 1,400 men. When was this? It was in Dhu al-Qi’dah 6 AH. When the treaty was solidified and Quraysh stood aside and held back from fighting the Messenger of Allah (صلى الله عليه و سلم), only then did people begin entering Islam, as they had previously been afraid of Quraysh. So, Quraysh had a treaty with the Messenger of Allah and held back from fighting him, and waves of people saw this as their chance to become Muslims even if Quraysh didn’t like this. So, they became Muslims. Those who came did so 21 months after the Treaty of Hudaybiyah. What happened after this? The conquest of Makkah. Those who came to conquer Makkah with the Messenger were 10,000. This means that how many people had become Muslim in the time leading up to this? At least 8,500 or 8,600 in the two years of peace had decided to enter Islam.

Why? There are people in society who like you. However, they will not dare to help you if the government is angry with you. Isn’t this so?

Believe me, during the time that Egypt was unleashing its wrath on Sayyid Qutb and his family, nobody was able to lend them even a single dirham at a time when the women in the family could not even afford the cost of their weekly visits to Sayyid and Muhammad Qutb. They wouldn’t dare. I heard them saying: “The people have cut themselves off from us. We went to some people to borrow money from, our friends. They said “We don’t know you. Don’t come to us, and we won’t come to you.””

…So, as a da’i, if you stand up to the government, the only ones who will stand by you are those who are ready for death or some sort of sacrifice. True men are known in times of hardship. No da’i will stand by you unless he is willing to give up his family, children, wealth, and job…So, nobody will stand by you in harsh circumstances except true men, and they are few – men who live by their beliefs and have principles they stick to.

When the Messenger made the pact with Quraysh, over 8,500 became Muslim in the less than two years that followed. And when Quraysh was defeated in Ramadan of 8 AH and Hawazin was defeated after them in Shawwal of 8 AH, only then did the delegations begin coming to Hunayn from all corners of the Arabian Peninsula to enter Islam in waves: {“When the victory of Allah and the conquest comes, and you see the people enter Allah’s Religion in waves.”} [an-Nasr; 1-2]

So, during difficult circumstances in which you are confronting the massive jahiliyyah around you, don’t expect people to accept your call. None will accept it except those are are prepared to sacrifice everything they own, even their lives.

Quraysh and Hawazin were finished in the 8th year AH. Two years later, in the 10th year AH, the Prophet made Hajj along with 124,000 people. How many were there during the conquest of Makkah? There were 10,000. This means that in the two years between the two, there were 114,000 who became Muslim. However, the core of this society and its essence and foundation and nucleus was the mere thousand who participated at Uhud or the 1,400 who witnessed Bay’at ar-Ridwan. These, if they were to have been removed them from the picture, the entire society would’ve collapsed.

Because of this, the governments are smart when they fight Islam. They are very smart. They don’t come and kill everyone and have this held against them. Rather, they come and remove the five, six, or seven leaders who are the nucleus and essence and solid foundation and kill them off. While they only took out six, they really took out an entire ummah by taking out these six! {“Indeed, Ibrahim was a nation unto himself…”} [an-Nahl; 120]

And how often is one man equal to a thousand * And how often are a thousand men equal to none…”

['Fi Dhilal Surat at-Tawbah'; p. 50-54]

Source:

http://iskandrani.wordpress.com/2009/06/08/true-men-are-known-in-times-of-hardship/

History would have by-passed this man as it had bypassed thousands of Arabs before him. He, like them, would have had no claim to attention or fame. The greatness of Islam, however, gave to Abdullah ibn Hudhafah the opportunity to meet two world potentates of his time–Khusraw Parvez the King of Persia and Heraclius, the Byzantine emperor.

The story of his encounter with Khusraw Parvez began in the sixth year of the hijrah when the Prophet (PBUH) decided to send some of his Companions with letters to rulers outside the Arabian peninsula inviting them to Islam.

The Prophet (PBUH) attached great importance to this initiative. These messengers were going to distant lands with whom there was no agreement or treaty. They did not know the languages of these lands nor anything about the ways and disposition of their rulers. They were to invite these rulers to give up their religion and forsake their power and glory and enter the religion of a people who shortly before were almost their subjects. The mission was undoubtedly hazardous.

To make known his plan, the Prophet (PBUH) called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on:

“I want to send some of you to the rulers of foreign lands but don’t dispute with me as the Israelites disputed with Jesus, the son of Mary. “O Prophet (PBUH) of God, we shall carry out whatever you wish,” they responded. “Send us wherever you desire.”

The Prophet (PBUH) commissioned six of his Sahabah to carry his letters to Arab and foreign rulers. One of these was Abdullah ibn Hudhafah. He was chosen to take the Prophet (PBUH)’s letter to Khusraw Parvez, the Persian king.

Abdullah got his camel ready and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persian.

He sought permission to enter into the king’s presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.

Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the plain, coarse clothes of the bedouin. His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith pulsated in his heart.

As soon as Khusraw Parvez saw him approaching he signal led to one of his men to take the letter from his hand.

“No,” said Abdullah. ‘The Prophet (PBUH) commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God.”

“Let him come near to me,” Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading:

“In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . .”

Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk’s hand and began tearing it to pieces without knowing what else it contained and shouted, “Does he dare to write to me like this, he who is my slave”. He was angry that the Prophet (PBUH) had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly.

Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, “By God, I don’t care what happens to me after the letter of the Prophet (PBUH) has been so badly treated.” He managed to get to his camel and rode off.

When Khusraw’s anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian peninsula but found that he had gone ahead.

Back in Madinah, Abdullah told the Prophet (PBUH) how Khusraw had torn his letter to pieces and the Prophet (PBUH)’s only reply was, “May God tear up his kingdom”.

Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to “that man who has appeared in the Hijaz” with orders to bring him to Persia.

Badhan dispatched two of his strongest men to the Prophet (PBUH) and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet (PBUH) and to study his message closely.

The men set out, moving very quickly. At Taif they met some Quraysh traders and asked them about Muhammad. “He is in Yathrib,” they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, “You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil.”

The two men meanwhile made straight for Madinah where they met the Prophet (PBUH), handed him the letter of Badhan and said to him, “The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people.”

The Prophet (PBUH) smiled and said to them, “Go back to your mounts today and return tomorrow.”

On the following day, they came to the Prophet (PBUH) and said to him, “Are you prepared to go with us to meet Khusraw?”

“You shall not meet Khusraw after today,” replied the Prophet (PBUH). “God has killed him and his son Shirwaih has taken his place on such a night and on such a month.”

The two men stared in the face of the Prophet (PBUH). They were completely dumbfounded.

“Do you know what you are saying?” they asked. “Shall we write about this to Badhan?”

“Yes,” replied the Prophet (PBUH), “and say to him that my religion has informed me about what has happened to the Kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls”.

The two men returned to the Yemen and told Badhan what had happened. Badhan said, “If what Muhammad has said is true, then he is a Prophet. If not then we shall see what happens to him.”

Not long afterwards a letter from Shirwaih came to Badhan in which he said, “I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf.”

As soon as Badhan had read Shirwaih’s letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim.

That’s the story of Abdullah ibn Hudhafah’s meeting with the Persian king. His meeting with the Byzantine emperor took place during the caliphate of Umar ibn al-Khattab. It too is an astonishing story.

In the nineteenth year after the Hijrah, Umar dispatched an army to fight against the Byzantine. In it was Abdullah ibn Hudhafah. News of the Muslim force reached the Byzantine emperor. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of God and His Prophet (PBUH). He gave orders to his men to bring to him any Muslim captive they might take alive.

God willed that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, “I shall make a proposal to you.”

“What is it?” asked Abdullah. “I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge.” The prisoner’s reaction was furious: “Death is preferable to me a thousand times to what you ask me to do.”

“I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide.”

The prisoner, shackled in his chains, smiled and said, “By God, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad, I shall not do so.”

“Then I shall kill you.”

“Do what you want,” answered Abdullah.

The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do.

The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner’s flesh sizzled and soon his bones could be seen. The emperor turned to Abdullah and invited him to Christianity.

This was the most terrible test that Abdullah had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused.

“Damn you! Why did you weep then?” shouted the emperor.

“I cried,” said Abdullah, “because I said to myself ‘You will now be thrown into this pot and your soul will depart’. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of God.”

The tyrant then said, “Will you kiss my head? I will then set you free?”

“And all the Muslim prisoners also?” asked Abdullah.

This the emperor agreed to do and Abdullah said to himself, “One of the enemies of God! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this.” He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah.

Abdullah ibn Hudhafah eventually came to Umar ibn al-Khattab and told him what had happened. Umar was greatly pleased and when he looked at the prisoners he said, “Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start.” Umar then got up and kissed the head of Abdullah ibn Hudhafah .

It was the fourth year after the Hijrah. The city of the Prophet was still under threat from within and without. From within, the influential Jewish tribe, the Banu anNadir, broke their agreement with the Prophet and made plans to kill him. For this, they were banished from the 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 eastwards. Among this force was the young 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 had taken to the hills. Some of them regrouped and prepared to fight. The time of Salat 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 Salat 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 peace be on him, asked: “Who will be our guard tonight?” “We, O Messenger of God,” 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 for the 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 asleep quite 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 Quran? How delightful it would be to combine the performance of Salat with the measured recitation of the Quran which he so much enjoyed.

In fact Abbad was enthralled by the Quran from the moment he first heard it being recited by the mellow and beautiful voice of Musab ibn Umayr. That was before the Hijrah when Abbad was just about fifteen years old. The Quran had found a special place in his heart and day and night thereafter he would be heard repeating the glorious words of God so much so that he became known among the Prophet’s companions as the “friend of the Quran”.

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 Quran, pure and sweet and as fresh as when the angel Jibril revealed the words to him. He asked: “Aishah, is that the voice of Abbad ibn Bishr?” “Yes, O Messenger of God,” 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 God, he entered into the state of Prayer. Finishing the compulsory opening chapter of the Quran, he began 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, 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 hostage 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 must be 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 Salat. The attacker shot a second and a third arrow both of which 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 right hand while still in prostration and shook his sleeping companion. Ammar awoke. Silently, Abbad continued the Salat to its end and then said: “Get up and stand guard in my place. I have 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 God)! Why didn’t you wake me when you were hit by the first arrow?” “I was in the midst of reciting verses of the Quran 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 Quran was a sign of his intense devotion to and love for God, 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 God. At times of sacrifice and death, he would always be in the front line. When it was time for receiving 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. Ali this was recognized. Aishah, the wife of the Prophet, once said: “There are three 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. He noticed 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 the Muhajirin 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 when the 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 ibn Qays, 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, fought and died as a believer.

In the Name of Allah, we invoke peace and blessings upon His Messenger.

Going back and thinking of the emotions felt over the last 25 days, one word which found a constant presence in our hearts was ‘helpless’ – the reality that we were helpless, and that we were silently witnessing a helpless people – our helpless people – trapped as Israeli killers patiently bombed them to bits while seated comfortably in the cockpits of American F-16s, as if to fulfill former IDF Chief of Staff Raphael Eitan’s April 1983 wish to see them “scurry around like drugged cockroaches in a bottle.”

The images of the charred bodies of infants, blood-soaked hijabs of sobbing mothers, mosques turned into rubble, stockpiles of food being fed to white phosphorous flames instead of the starving people they were meant for, fathers frantically and tearfully pulling corpses of family from the remains of bombed out homes – these images will forever remain in our conscience. From a material perspective, this was defeat and loss at its worst. What befell our brethren in Palestine has caused, and will continue to cause, much pain, anxiety, and sorrow in our hearts.

This reality mirrors one experienced by none other than the Messenger of Allah (??? ???? ???? ? ???) and his Companions 1,427 years ago following their military defeat at Uhud. When reviewing the events surrounding this defeat, one cannot help but be affected by the helplessness felt by the Muslims the moment they realized just how deep their material loss was in this battle, just as we are feeling at this moment when reflecting on what was taken from us as a result of the Israeli attack on Gaza. However, in reviewing these events, one can also not help but to take his feeling of helplessness and despair and transform it into firmness and strength.

First, let us examine the magnitude of the loss at Uhud.

Uhud affected the Muslims on many fronts. First of all, in what was possibly the most dangerous hour in the life of the Messenger of Allah, he found himself unprotected and exposed to the enemy on the battlefield, except for the presence of Talhah and Sa’d bin Abi Waqqas. This led to the disbelievers rushing to take advantage of the opportunity to inflict as much physical pain on him as they could, and they followed through by pelting him with stones (breaking his tooth and cutting his lip), cleaving his forehead, striking his shoulder with a sword, and striking him in the face so forcefully that his helmet pierced his cheek and caused a gaping wound. This audacity of the disbelievers so affected the Prophet that while wiping the blood from his face, he asked: “How can people who cut the face of their Prophet and break his incisor tooth – he who calls them to worship Allah – how can such people thrive or be successful?”

Imagine also the emotion felt by the Prophet and the Companions at the sight of Mus’ab bin ‘Umayr – who was personally appointed by the Prophet to bring Islam to Madinah in the first place – as both of his hands were amputated by the disbelievers in his attempt to secure the banner of the Muslims before they killed him. Picture in your mind the disbelievers mistaking the corpse of Mus’ab for the Prophet, yelling “Muhammad has been killed!” and sending a wave of disbelief through the Muslim ranks that demoralized many of them and caused them to give up the fight and turn back for Madinah.

Imagine the sadness that swept over the Companions as they assessed the aftermath of the battle to find the corpses of seventy of their brethren scattered around the battlefield, mutilated and disfigured by the spiteful disbelievers. Imagine then the shock and pain of the Prophet as he recognized the body of his beloved uncle, the Lion of Allah, Hamzah, as he lay among the casualties. Ibn Mas’ud said: “We have never seen the Messenger of Allah weeping so much as he was for Hamzah bin ‘Abd al-Muttalib.” To make matters worse, Hamzah’s burial was not quick and easy such that the Prophet could quickly put behind him the immense personal loss he had just experienced, as Khabbab bin al-Arrat said: “No shroud long enough was available for Hamzah except a white-darkish garment. When they covered his head with it, it was too short to cover his feet. Similarly, if they covered his feet, his head would be revealed.”

Imagine how the army returning to Madinah must have felt as they had to inform the family members of each of those seventy Companions killed that they would not be seeing their loved ones again in this life, one of whom was a woman who had lost her husband, father, and brother that day.

Imagine the dismay the Muslims must have felt that after their groundbreaking victory at Badr only a year earlier, they had now lost seventy of their brethren compared to the disbelievers’ casualties that amounted to only 22 men – less than a third of the Muslims’ losses. Such a loss would not only demoralize the Muslim army, but would also leave their military reputation, credibility, and dignity damaged in the eyes of the people.

All of this was the result of one single avoidable act of disobedience to the Prophet on the part of the archers stationed on the hill…all of this death, loss, sadness, and sorrow was easily avoidable had they simply obeyed a single command…

Undoubtedly, such circumstances would bring down any group and cause them immense pain, helplessness, and dismay. Undoubtedly, such circumstances would leave any group feeling that they had just experienced a loss from which they would not recover. However, the Prophet and his Companions were not just any group. They were a group who lived by the slogan {“And do not despair or be sad, as you are the most superior so long as you are believers.”} [Al ‘Imran; 139] They were a group who knew how to take advantage of their situation and hold their heads up high no matter what the odds were stacked against them, and no matter what their enemies did to intimidate them. They were a group who were able to emanate honor and power despite material loss.

Now, let us examine the attitude of the Muslims who had just experienced this loss firsthand.

When the disbelievers had completed their attacks and mutilation of the corpses of the Companions, Abu Sufyan scaled Mount Uhud looking for the Prophet, Abu Bakr, and ‘Umar. He called out to them and taunted them, but ‘Umar did not give the response of a defeated, dismayed, weak, and submissive victim. Rather he replied: “O enemy of Allah, those whom you have just mentioned, I tell you that they are still alive. Allah has maintained what you hate!”

Abu Sufyan replied: “The mutilation of your dead is something I did not order. However, it did not displease me. May Hubal be sublime!”

At the behest of the Prophet, ‘Umar replied: “Allah is more Sublime, Exalted, and Mightier!”

Abu Sufyan then shouted: “al-’Uzza is ours, and you have no ‘Uzza!”

‘Umar then made his famous statement: “Allah is our Helper, and you have no helper (???? ?????? ? ?? ???? ???)!”

Frustrated, Abu Sufyan muttered: “Today is revenge for Badr, as war is conducted with alternating successes.”

Unrelenting, ‘Umar yelled back: “No, we are not the same. Our dead are in Paradise, while your dead are in Hell!”

The honor, strength, and confidence with which ‘Umar stood up to the leader of the army that had just inflicted defeat upon his own speaks for itself. This shows that material victory or loss meant very little to these people compared to the true victory of the honor associated with being a believer. He was not intimidated or dismayed in the least despite directly conversing with the man whose happiness and joy was in seeing the Muslims tortured and eradicated, and despite the fact that this conversation was taking place directly on the heels of the first military defeat ever experienced by the Muslims.

This shows that no matter how demoralizing a loss may be for you, the Muslim – no matter how many mosques are bombed to rubble, how many children are made into orphans or are themselves burned to a crisp by white phosphorous bombs, how distressing it is that even basic food and medicine are held back from our brothers and sisters by those who have no regard for human life – no matter how cruel a hand you as a Muslim are dealt, you always keeps your head up, your boldness intact, and put aside your anxiety and dismay.

Then came Hamra’ al-Asad.

While the disbelievers were still on their way back to Makkah, the Muslims had arrived back in Madinah in a state of exhaustion, pain, and sorrow. They were also in a state of alert, as they were expecting the disbelievers to turn back and attempt to invade Madinah in light of the perceived weakness of the Muslim army.

However, none of these hindrances prevented the Prophet from what he was about to do next: he went around and gathered all of the injured Muslims who had fought at Uhud the day before in order to lead them in pursuit of the army that had just defeated them. Many fresh, uninjured fighters were available and desperate to join, such as ‘Abdullah bin Ubayy and Jabir bin ‘Abdillah. However, the Prophet only wanted those injured and exhausted soldiers who were still recovering from their wounds to join him. This was unheard of: an army composed exclusively of crippled fighters who had just experienced a major military defeat?!

With the Prophet still recovering from his own wounds, they marched to an area outside of Madinah called Hamra’ al-Asad, only to receive word that their assumptions were true – the disbelievers had turned back and considered attacking Madinah. They still haven’t recovered from Uhud, and they now have to defend Madinah against the same enemy? However, the Prophet’s ability to take advantage of the situation was now going to reverse the psychological loss the Muslims had suffered at Uhud.

He sent a messenger to relay to Abu Sufyan and his troops that the Muslims had regrouped, recovered, and were hot on their heels. Abu Sufyan could not believe his ears, and the anxiety and panic that had gripped the Muslims only the day before was now spread among his own troops. He then decided that it was in his best interests to retreat to Makkah and cancel his plan to attack Madinah. However, in an attempt to frighten and intimidate the Muslims from pursuing him, Abu Sufyan sent a message back to the Muslims that he had gathered the ranks of all the Makkans to lay waste to the Prophet and his army: {“Those to whom the people said: “Verily, the people have gathered against you a great army. So, fear them.””} [Al ‘Imran; 173] What was the response of the injured Prophet and his small group of crippled fighters to this threat from the man who had just dealt them defeat the day before? {“…But it only increased them in faith, and they said: “Allah is sufficient for us, and He is the best disposer of affairs.””} [Al ‘Imran; 173] And the injured Prophet stayed at Hamra’ al-Asad with his crippled group, waiting for three whole days to confront this great army that Abu Sufyan had supposedly gathered against them. In the end, when it became clear that Abu Sufyan and the disbelievers were simply bluffing and were too afraid to pull through with their threats, he decided to turn back and return to Madinah. Would anyone have expected the disbelievers to act so cowardly only a day after Uhud?

Reflect on how the Prophet was able to so effectively reverse the devastation of Uhud in just a matter of days:

* He revived the morale of the crippled Muslims who had just experienced loss and defeat by insisting that they be the ones to accompany him in pursuit of the very enemy that had just defeated them.

* He decreased the morale of the disbelievers who had just experienced victory by showing them that no matter how devastating a blow the Muslim is dealt, he still has his honor, bravery, and the will to face those who challenge him.

* He restored the military reputation and power of the Muslims that had temporarily suffered as a result of the events at Uhud.

The effectiveness of the Prophet as a leader in times of crisis cannot be overstated. It is often said that a person can be judged by how he handles crisis and disaster, as anyone can be calm and composed in times of ease. This concept can be applied to groups and nations as well as individuals. Therefore, this episode in the Sirah teaches us that even at the worst times and in the midst of the most depressing crises, it is possible to reverse the loss, psychologically if not materially. All it takes is a sharp mind to observe the situation and see what holes in the wall there are from which one may take advantage and turn the tables to be in his favor, thus turning defeat into victory.

Let us now examine the bounty Allah granted the Muslims as a result of the attitude they showed in the face of loss and defeat.

It should be noted that even after the events of Hamra’ al-Asad, the Muslims were once again dealt tragic losses at ar-Raji’ (where a group of Muslims were betrayed and captured, leading to the famous crucifixion of Khubayb in Makkah) and the Well of Ma’unah (where, in a painful repeat of Uhud, seventy more of the best Companions were killed, this time as the result of betrayal). Victory is not a stagnant condition that remains once it is achieved. Rather, Allah gives and takes it even from the best of people (??? ???? ???? ? ???), and He intertwines it with loss and defeat in order to see how we will deal with each of the respective situations.

The Muslims whose act of disobedience to the Prophet was the single precursor to the devastating loss at Uhud undoubtedly learned their lesson and repented for their error. As a result, when the Prophet laid siege to the fortresses of Banu an-Nathir only a few months later, the Muslims were able to achieve victory without any fighting even occurring. Allah had directly used the weapon of fear and intimidation by placing these into the hearts of Banu an-Nathir, as He Said: {“…and He cast terror into their hearts, so that they destroyed their own dwellings with their own hands and the hands of the believers…”} [al-Hashr; 2] The same blessing was granted to them by Allah only a few months later when the second battle at Badr took place, with the Muslims waiting eight whole days for Abu Sufyan and his army to show up while he meanwhile had decided to return to Makkah instead of taking his chances in facing the Prophet and his Companions. Such blessings were partly the result of the Muslims learning from their mistakes at Uhud and reviewing what it was they had done to contribute to the loss and defeat that had affected the Ummah as a whole. Their unconditional obedience to the Prophet in going out to Hamra’ al-Asad despite their crippled state, as well as the faith, certainty, and bravery they displayed even when threatened by Abu Sufyan’s army, were among the many reasons for the swift victories at Banu an-Nathir and the second Badr.

Similarly, it is upon us to examine ourselves as individuals and groups and see if we are reacting to the devastation and loss experienced in Gaza in the proper way and with the proper attitude. The bravery of the Prophet at Hamra’ al-Asad, the post-defeat boldness of ‘Umar while speaking down to Abu Sufyan, the cleverness of Khalid bin al-Walid in reversing the flanks in the face of an imminent loss at Mu’tah – these should all serve to strengthen us and teach us that despair, pain, anxiety, and victimization should not be in the dictionary of the Muslim. Rather, we should always maintain our honor and confidence following defeat, keep our heads raised high in the face of loss, and face those who continue to challenge us in a bold, smart, and effective way.

{“And do not despair or be sad, as you are the most superior so long as you are believers. If a disaster befalls you, be sure that a disaster has likewise befallen them. And such are the days, we rotate them between the people…”}

Source: http://iskandrani.wordpress.com/2009/01/21/after-gaza-how-the-prophet-coped-with-loss/

In current times, we all know how close we are to Qiyamah and many of the signs are rapidly materialising in front of our eyes.
Muslims At Work sent a short email about Dajjal

The Story of Dajjal
Narrated by Tameem al-Daari Radhi Allahu Anhu

Faatimah bint Qays Radhi Allahu Anha narrates: Nabi Sallallahu Alaihi Wasallam completed the Salaah and sat on the mimbar.
He was smiling and he said: “Let each person remain where he had performed Salaah.” Then he said: “Do you know why I called you together?”
The Sahabah replied: “Allah and His messenger know best.”

Nabi Sallallahu Alaihi Wasallam said: “By Allah, I did not call you together for any recommendation or for a warning. I have called you together because Tameem al-Daari was a Christian and he came, swore allegiance and became Muslim, and told me something which conforms with what I had told you about the Dajjaal. He told me that he sailed in a ship with thirty men of Lakhm and Judhaam and they were tossed by the waves of the sea for a month. Then they arrived at an island just as the sun was setting. They boarded a small rowing-boat and reached the island. They were met by a beast whose body was covered by so much of hair that they could not distinguish his front from his back.
They said: ‘Woe to you, what are you?’
It said: ‘I am al-Jassaasah.’
They asked: ‘What is al-Jassaasah?’
It said: ‘O people, go to this man in the monastery for he is keen to know about you.’

The narrator says: ‘When it took the name of a man before us we were afraid that it might be a Shaitaan (devil) so we quickly left until we entered the monastery, where we found the biggest man we had ever seen. He was bound strongly in chains. His hands were tied to his neck and his legs bound from the knees to the ankles with iron chains.

We said: ‘Woe to you, who are you?’
He said: ‘You will soon find out about me. Tell me who you are.’
They replied: ‘We are Arabs who had set sail on a ship, but the sea became wild and the waves tossed us about for one month. Then they brought us to this island of yours. We used rowing-boats and landed on this island. We were met by a beast with a great deal of hair. He was so hairy that his front could not be made out from his back. We said: ‘Woe to you, what are you?’ It said: ‘I am al-Jassaasah.’ We said: ‘What is al-Jassaasah?’ It said: ‘Go to this man in the monastery for he is keen to know about you.’ So we came rushing to you and we fled from it because we could not be sure that it was not a devil.’
He (the chained person) asked: ‘Tell me about the date-palms of Baysaan.’
We said: ‘What would you like to know about them?’
He said: ‘I am asking you whether these trees bear fruit.’
We said: ‘Yes.’
He said: ‘Soon they will not bear fruit.’
He then said: ‘Tell me about the lake of Tabariyyah’
We said: ‘What would you like to know about it?’
He said: ‘Is there water in it?’
They said: ‘There is a great deal of water in it.’
He said: ‘Soon it will dry up.’
Then he said: ‘Tell me about the spring of Zughar (which is in the south of Syria).’
They said: ‘What would you like to know about it?’
He said: ‘Is there water in the spring and do the people grow crops with the water of the spring?’
We said to him: ‘Yes, there is plenty of water in it and the people grow crops with its water.’
He said: ‘Tell me about the Prophet from the unlettered. What has he done?’
We said: ‘He has left Makkah and has settled in Yathrib (Madinah).’
He said: ‘Do the Arabs fight against him?’
We said: ‘Yes.’
He said: ‘How did he deal with them?’

We told him that he had prevailed over the Arabs in his vicinity and they had become obedient to him.
He said to us: ‘Has that really happened to them?’
We said: ‘Yes.’
He said: ‘If this is so then it is better for them that they show obedience to him. Now I will tell you about myself. I am the Dajjaal and soon I will be given permission to emerge. I will come out and travel in the land, and will I not leave any town without staying for forty nights, except Makkah and Taybah (Madinah). These are both forbidden to me. Each time I will try to enter one of them, I will be confronted by an angel with a sword in his hand, who will stop me from entering. On every route towards each of these two cities there will be angels guarding it.’

Faatimah Bint Qais says: Then the Prophet Sallallahu Alaihi Wasallam struck the minbar with his staff and said: “This is Taybah, this is Taybah, this is Taybah,” meaning Madinah. “Did I not tell you this before?”
The Sahabah answered: ‘Yes.’
The Prophet Sallallahu Alaihi Wasallam said: “I liked the story of Tameem because it conforms with what I had told you about him and about Makkah and Madinah. Beware, he is in the Syrian Sea or the Yemeni Sea. No, rather he is in the east, he in the east, he is in the east,” and he pointed towards the east with his hand. (Sahih Muslim)

KA’B IBN MALIK [radhiallaahu anhu]

He made a mistake, the repentance from which, turned out to be a major test of his faith.

Ka’b was the son of Malik, a great poet of the tribe of Khazraj of adinah, composer of heroic poems during the wars between the city’s two famous tribes, al-Aws and al-Khazraj, which were frequent before the advent of Islam. Ka’b inherited this talent from his father and became known for it.

Ka’b was among those who hastened to embrace Islam in Madinah. He was among the forty who gathered for salatul-Jumuah for the first time, before even the Prophet, sallallahu alayhe wasallam, made Hijrah. He was also among the seventy-three men who traveled from Madinah to Makkah to pledge allegiance to the Prophet, sallallahu alayhe wa sallam.

Ka’b was not only famous for his eloquence in poetry, but also he and his household were known for their knowledge, and their narration of hadeeth. He narrated eighty ahadeeth from the Prophet himself, sallallahu alayhe wasallam, as did his children and his wife Khayrah. He was considered among the most knowledgeable of his people. His son Abdurrahman was one of the Muftis in Madinah after the sahabah.

Ka’b participated in all the battles with the Prophet except two. The first was the battle of Badr. He was not alone in staying behind for many did not anticipate any fighting, because the original purpose of the expedition was to get back the goods that the pagan Makkans had confiscated from the Muslims.

But his failure to join in the second battle, the battle of Tabuk, was another story. Usually, when the Prophet, sallallahu alayhe wasallam, decides to prepare for a battle, he would keep his destination secret. But the battle of Tabuk was not like any battle. The heat was extreme, a great distance was to be traveled and the Muslims were to face a huge army. The Prophet, sallallahu alayhe wasallam, made clear to the Muslims both the destination and the difficulties ahead so that they make good preparations. What made the matters worse was that the Muslims had to leave at a time of harvest when the fruits were ripe and the dates were hanging from palm trees waiting to be picked. O how sweet it was to linger under the shade of the palm trees savoring the cool breeze and the sweet fruits! Many hypocrites asked permission to stay behind, presenting different excuses. The Prophet, sallallahu alayhe wasallam, accepted their excuses leaving their inner intention to Allah. Some others were too old, too weak, or too poor to participate and the Prophet allowed them to stay. Ka’b was neither of those. He was young, strong, and wealthy, and had the mount and the equipment. “I can get ready in a wink,” he said to himself. Therefore he went on to his usual business. He kept procrastinating until he saw that people were getting really serious about the matter and the Prophet, sallallahu alayhe wasallam, was coming and going among them. “I still can do it tomorrow or after tomorrow,” he said to himself. But many days went by and still he did nothing, until one day he found that the army had left. He thought about hurrying up to prepare his provisions, and get his mount to join them, but he hesitated seeing that they were quite a distance ahead. When he at last got ready and decided to leave, he realized that there was no way to reach them in time, and so he stayed back in Madinah. “I would walk in the streets of Madinah after the Prophet, sallallahu alayhe wasallam, had left, and I would see only a hypocrite or a weak man who was excused. So I would wish that I had joined the Prophet,” he later said, reproaching himself for not promptly answering the call to jihad. The days passed by slow and heavy and he could think of nothing but how to face the Prophet, sallallahu alayhe wasallam, when he would come back, and what to say to him. “When I heard that the Prophet was coming back, my worries came back to me,” Ka’b said. “I thought about lying, to avoid his wrath. When he arrived to Madinah, he went straight to the masjid, prayed two rak’ahs and sat down listening to the people. More than eighty men came to him apologizing for not participating in the battle, presenting different excuses. The Prophet accepted from them, asked forgiveness for them, and left their inner intentions to Allah. When I came to him and greeted him, he smiled an angry smile, and said: ‘Come!’ I sat before him. ‘What kept you behind?’ he asked. ‘By Allah,’ I said, ‘if I were talking to other than you I would be saved from his wrath by giving an excuse and I am an eloquent convincing man, but if I were to tell you a thing that will make you content with me, I surely know that Allah will make you soon angry at me, and I hope by telling you the truth that Allah will forgive me. By Allah I have no excuse! And by Allah I was never stronger nor wealthier than when I stayed back.’ ‘As for this man, he has told the truth’ he said, then turning to me, he said ‘Get up and await Allah’s decree’.

Some men from Banu Salamah reproached me for not bringing an excuse to the Prophet so that he would ask forgiveness for me. ‘Is there anyone who is experiencing the same thing as I?’ I asked. ‘Yes, two men who said the same as you did, and so they too are told to wait.’ They mentioned two pious men who witnessed Badr, so I found consolation in that.”

The Prophet, sallallahu alayhe wasallam, forbade any Muslim to talk to Ka’b and the two others. “As for the two men,” said Ka’b, “they stayed in their houses, crying and supplicating, and as for me, being a young tough man, I would go for salah with the Muslims and roam the market streets, and nobody would talk to me. I would greet the Prophet, sallallahu alayhe wasallam, and wait in vain for his lips to move. I would pray near him, and so when I would start my salah he would look at me and when I would turn towards him he would turn away. I felt so miserable. One day I climbed the wall of Abu Qutadah, my cousin and best friend, and greeted him with salam. He did not return my greeting. I Asked him: ‘By Allah, do you know that I love Allah and His Messenger?’ ‘Allah knows best,’ he replied. My eyes filled up with tears as I descended the wall and went to my house. Another day when I was wandering in the market streets, I heard a merchant from ash-Sham asking people about me. They pointed to my direction, and so he came to me and gave me a letter. I opened it. It was from the king of the Ghassanids, a Christian Arab tribe. It says: ‘We got news that your friend has deserted you. Allah did not intend for you to be humiliated, so join us, we will comfort you.’ I said to myself: ‘This is a test from Allah.’ and I thrust the letter into the fire and watched it burn.”

Forty days have passed and people were still shunning Ka’b, until he felt the earth was closing on him. The Prophet sallallahu alayhe wasallam sent him orders that he should keep away from his wife. “Should I divorce her?” He asked. “No, but isolate yourself, and do not touch her,” he was told. The two other men who received the same order, sent back to the Prophet asking him to let their wives stay near them to tend for their needs, but Ka’b insisted on carrying the Prophet’s order to the letter, and so he sent his wife to her parents.

Fifty days have now passed since the incident. Then finally he heard the news, “while I was praying Fajr that morning on the rooftop of my house,” he said, “I heard a man shouting on the top of Mount Sala’: ‘O Ka’b ibn Malik, rejoice!’ I fell prostrate, and I knew that relief had come. The Prophet, sallallahu alayhe wasallam, had announced my forgiveness during salatul Fajr. People came on horse back to bring me the news, but the man’s voice on the mount has reached me first. So when I saw that man I gave him my garment as a way to thank him, and I had only one garment. I hurried to the Prophet, sallallahu alayhe wasallam. People came in groups to welcome me. I went right into the masjid and found the Prophet sitting with a group of the companions. Talhah ibn Ubaydallah stood up and came hurrying toward me. He embraced me and congratulated me. By Allah no man from the Muhajireen came to me except him. By Allah I will always be thankful to him for it. When I greeted the Prophet, I saw his face shining from happiness, ‘Rejoice for this is the best day in your life since your mother had you!’ ‘Is it from you O Messenger of Allah or from Allah?’ ‘No but it is from Allah’ he said.”

Allah has sent revelation concerning the three companions who missed the battle: “Allah has forgiven the Prophet, the Muhajireen, and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful. And He did forgive also the three whom the Prophet left (i.e., did not decide in their case), till for them the earth, vast as it is, was strained and their own selves were strained to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then He accepted their repentance, that they might repent unto Him. Verily, Allah is the One Who accepts repentance, Most Merciful.” [9:117-118]

Ka’b said to the Messenger: “O Messenger of Allah, I would like to give all my wealth as a proof of my repentance and my gratitude to Allah.” “It is better that you keep your wealth,” replied the Prophet. “Then I will only keep my part of booty from the battle of Khaybar,” replied Ka’b. “Verily Allah has saved me because of my truthfulness, so I will make it part of my repentance to speak only the truth as long as I live.” Ka’b later said: “Since that day I never willfully said a lie, and I hope that Allah will guard me from doing it until I die.”

This story reveals the deep faith of Ka’b who was truthful to his deen, and though he did stumble once, he did not sway from the straight path. He preferred to stay among the Muslims in spite of the harsh punishment, over the comforting life the Christian Ghassanids were offering him.
Alia Ame

The Almighty Says:
Those who entered the city and the faith before them love those who flee unto them for refuge, and find in their breasts no need for that which hath been given them, but prefer (others) above themselves though poverty become their lot. [59:9]

O people! Verily We created you from a male and a female and have placed you in tribes and nations so that you may recognise one another (49:13)

The example of the Ukhuwah (brotherhood) which Rasulullah salallahu alayhi was salam established between the Muhajireen of Makkah and the Ansaar of Madina is a sterling example of nation-building on the base of piety and selflessness. Not only did he encourage it, rather he himself incorporated Muslims from beyond the Arab peninsula within his close circle of companions.

Among the foreign nationals around the Prophet salallahu alayhi was salam were:

Bilal radhiyallahu anhu was a freed Abyssinian slave, at the same time he was the Muadhin of Rasulullah salallahu alayhi was salam.

Salman radhiyallahu anhu hailed from the region of the fire-worshippers, Persia. His plan of warfare strategy proved beneficial in the Battle of Ahzaab.

One of the beloved wives of Rasulullah salallahu alayhi was salam, Safiyyah radhiyallahu anha, was of Jewish origin.

A man once entered Masjid An Nabawi wherein he found a group of people sitting and discussing matters of faith. Among them were Salman radhiyallahu anhu, Suhayb radhiyallahu anhu and Bilal radhiyallahu anhu. The man said: If the (Madinan) tribes of Aws and Khazraj support Muhammad, (it is understood because they are Arabs like him) they are his people. But what are these (foreign) people doing here? (Implying an obvious dislike for foreigners) Rasulullah salallahu alayhi was salam became very angry when this was reported to hi m. He went to the masjid and summoned people to prayer. He then addressed them saying: “O people, know that the Lord and Sustainer is One. Your ancestor is one; your faith is one. The Arabism of anyone of you is not (by virtue of the nobility of) your mother or father. It is no more than a tongue (language). Rasulullah salallahu alayhi was salam further said: Let people stop boasting about their ancestors. One is only a pious believer or a miserable sinner. All men are sons of Adam, and Adam came from dust. (Abu Dawud, Tirmidhi).

Rasulullah salallahu alayhi was salam has said: Humanity is the family of Allah, the best human is one who is kind to His (Allahs) family. (Mishkaat) Humanity is one society bound together by a common origin, which is so comprehensive that it includes all differences within its oneness. Extending a helping hand to a foreigner is extending your hand to your own family member.

As humans, we often tend to pledge indiscriminate allegiance to people of our own kind. We do so at the cost of justice and impartiality. To love your own kind is but natural, but when that love drives you to support your own kind to subvert the truth, and to act unjustly it is tantamount to bigotry. In no way does Islam condone injustice and oppression.

It is in a Muslims belief that ones sustenance from the Provider cannot be taken away by another but the Almighty Alone. At the heart of the violence is a sense of deprivation. Yet the reaction is misdirected.

“There is no moving creature on earth but its sustenance depends on God: He knows the time and place of its definite abode and its temporary deposit: All is in a clear Record”…(11:6)

The spate of xenophobic attacks gripping the nation has a potential of taking all sorts of dimensions that would reverse of the gains the country has made. It is our responsibility as believers to continue engaging the government to deliver on its promises so as to improve the lives of ordinary citizens living in squalor amidst perceived plenty.

As Muslims we also have an added responsibility of protecting the vulnerable who have become victims of these unfortunate circumstances. Contribute towards relief efforts initiated by different organisations involved in relief work.

Let us open our hearts and homes in the same way the people of Madina opened up to the fleeing believers from hostile Makkah.

courtesy:Jamiatul Ulama South Africa

The story of Ibraaheem Alaihis Salaam
The Quran teaches us that Ibraaheem Alaihis Salaam was thrown into a fire by Nimrood and his people because they refused to accept the truth. They built a huge furnace and intended to throw him therein. Historical narrations mention that firewood was collected for a period of one month and the fire was then lit and kindled for seven days. The fire became so huge that birds flying overhead would fall into it and perish due to the flames. The people themselves could not even go close to the fire due to it’s intensity. They were about to give up their plan but Shaitaan then gave them the idea of catapulting Ibraaheem Alaihis Salaam into the fire. As he was about to be thrown in, Jibraeel Alaihis Salaam came to ask him if he needed any help but he replied : “I need help, but not from you. Allah is sufficient for me.”

Allah Ta’ala mentions : “We (Allah) said : ‘O Fire! Be cool and peaceful for Ibraheem.’ “(Surah Ambiyaa, Verse 69)

By the command of Allah Ta’ala, Ibraaheem Alaihis Salaam was not harmed by the fire. The strings that tied him were burnt, but he was not harmed in the least. In fact, Ibraaheem Alaihis Salaam later remarked : “I never experienced such peace and comfort in my entire life as those seven days which I spent in the fire.” (Ma’ariful Quraan)

The story of Abu Muslim Khawlaani Rahimahullah
A similar amazing incident occurred to a pious person by the name of Abu Muslim Khawlaani Rahimahullah during the early history of Islam. It was during the time when Aswad Anasi, the false prophet, claimed prophethood in Yemen. Once he called Abu Muslim Khawlaani and asked him : “Do you believe that Muhammad Sallallahu Alaihi Wasallam is a prophet of Allah?”
Abu Muslim replied in the affirmative.
Aswad Anasi then asked : “Do you believe that I am a prophet of Allah?”
Abu Muslim Khawlaani replied in the negative. Aswad Anasi then ordered that a huge fire be lit and that he should be thrown into it. This was accordingly done, but by the mercy of Allah Ta’ala, the fire did not harm Abu Muslim Khawlaani Rahimahullah.

People then advised Aswad Anasi : “If you leave Abu Muslim Khawlaani to live here he will cause more trouble.”

Abu Muslim Khawlaani was, therefore, forced to leave Yemen. He set off for Madinah. This was the time shortly after the demise of Nabi Sallallahu Alaihi Wasallam. Abu Bakr Radhi Allahu Anhu was the khaliph. When Abu Muslim reached Masjidun Nabawi, he tied his conveyance and began performing Salaah close to a pillar in the Masjid of Nabi Sallallahu Alaihi Wasallam.

Umar Radhi Allahu Anhu was present and saw him in the masjid. He asked Abu Muslim : “Where are you from?”
Abu Muslim replied : “From Yemen.”
Umar continued : “What is the story of that companion of ours who was thrown into a fire by that enemy of Allah (Aswad Anasi) but he was not harmed?”
Abu Muslim replied : “That was a person by the name of Abdullah Ibn Thawb.”
But Umar asked: “Is that not your name?”
“Yes,” replied Abu Muslim.

Umar Radhi Allahu Anhu was so taken aback that he kissed Abu Muslim on his forehead and then took him to meet Abu Bakr Radhi Allahu Anhu. Umar Radhi Allahu Anhu then remarked : “All praise be to Allah Who gave me the chance to to see a person from the Ummah of Muhammad Sallallahu Alaihi Wasallam who had an ordeal similar to Ibraaheem Alaihis Salaam.” (Hilyatul Awliyaa)

Lessons
1. Allah protects those who obey Him.
2. Allah Ta’ala is in complete control of all conditions. He can remove the quality of fire to burn if He so wishes.

The famous story of the first Muazzin & one of the greatest muslims ever, Bilal ibn Rabah.. His coming to Islam and his high status amongst the Sahabah is testament that race, color & creed mean nothing in Islam and the famous words in Mohammed’s (peace be upon him) Last Sermon included:

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Onward with the story of Bilal ibn Rabah!:

Bilal was the slave of a rich man in Maccah. He had never had a chance to know his home in Africa because he had been kidnapped and sold into slavery as a child, and he could not remember the long journey to Maccah so that he could never try to find out what had happened to his parents, brothers and sisters, and friends. He had quickly learned to speak Arabic well, except that there were a few sounds that he would never be able to pronounce properly. Living with his rich master, he did have enough to eat and clothes to wear, but being a slave, he also had to work hard and could not leave the city without his master’s permission. Besides, a slave could not get married or own money without his master’s permission, and when he was beaten by his master he could not accuse him in a court of justice.

In the course of time, Bilal had got used to the life im Maccah and his work. He ran errands for his master and helped loading and unloading the camels when goods arrived or were dispatched. In the evening, he met the friends he had found among the slaves. Then they sat together at the fire and told each other experiences and stories they remembered from their childhood or from their jouney to Maccah, or what they had heard at their work during the day.

One night, one of the slaves told a great news. He had heard that Muhammad, a merchant who was known all over the city for his honesty, sincerity and generosity, had told his friends and relatives of a wonderful experience and that he was supposed to teach people a message from God. “Just imagine,” said the slave, “Muhammad says that there is only one God, and we needn’t be scared of other visible or invisible beings. He also says that God commands people to be just.” “That would be nice,” retorted another slave, “but the rich and powerful are not going to listen anyway. They always want to keep everything to themselves and grab every opportunity to rule.” “That’s right,” said the first one. “The rich men already started to ridicule the new message. But Muhammad says that God will sit for judgement in the end, and then the good and just people will be rewarded and the bad and unjust ones will be punished. All people in the world will be made to stand before His judgement seat, and even the dead will be raised up for it.”

This night, Bilal went home thoughtfully. All slaves knew Muhammad. He had always taken the side of the poor and oppressed. When he married the merchant’s widow Khadijah fifteen years ago, they both had released all their male and females slaves, and Muhammad had adopted one of them, Zayd, as his son. Bilal also remembered that he had heard people talk about God when he was a child, and the wise men and women of his people had often said that good actions are rewarded and bad actions are punished and that there will be a new life after death.

Already the next evening and full of hope, Bilal went to visit Zaid who looked rather happy and was not proud at all even though he was a free man living in a big merchant’s house, and even though everybody callede him “Zaid, the son of Muhammad”. He could tell Bilal even more than what he had heard from his fellow slave the night before, and he also told him that whoever wanted was welcome to learn from Muhammad.

As soon as Bilal had finished his next day’s work, he went to the Prophet’s house. Quite a crowd of people had already assembled there, and Bilal was glad to discover Zaid among them. There were also other male and female slaves, freedmen as well as men and women, girls and boys. And then the Prophet (s) came and taught his message. Afterwards they sat and talked in a kind and friendly manner, and finally they all prayed together.

From now on Bilal went to the Prophet’s house whenever he could. He learned a lot and prayed together with the others and found many new friends. He also took his friends there. In these gatherings, no difference between slaves and free people was felt. All enjoyed the same respect, and Muhammad taught that all human beings are brothers and sisters in God’s creation.

One day, however, Bilal’s master heard about these visits. He was outraged and called Bilal to account, shouting, “Your mind is just full of useless ideas, and you neglect your work.” “I go to see Muhammad only after my work is done,” Bilal defended himself. His master did know that, but he did not want to be contradicted by a slave. “I am going to show you who is the master,” he shouted. “I demand that you swear at once and by all the gods that you will never go there again.” “I am not going to swear by any gods,” Bilal replied quietly. “There is only one God to whom we are responsible.” Furiously his master got hold a stick and started beating him until he got tired. “Swear by all gods,” he commanded again, but Bilal replied, “There is only one God.”

The master grabbed Bilal and took him to an open space in the desert outside the city. He tied his hands and feet, threw him down into the sand and put a large stone on his chest so that he could hardly breethe. “You will stay here like that until you deny your God and Muhammad,” he said. “There is only one God,” Bilal replied.

By mid-day when the sun had become hot and Bilal nearly fainted from thirst and lack of air, his master returned and asked, “Did you think it over?” Bilal was hardly able to speak, but he said, “One! One!”

In this moment, Abu Bakr came by, a wealthy merchant and one of the Prophet’s close friends. He saw how Bilal was tortured by his master and asked him to leave him alone. “That’s none of your business,” the master replied, “he is my slave, and I can do with him what I want.” The same would have been the verdict of a judge in case Abu Bakr had started a quarrel with Bilal’s master.Quickly Abu Bakr thought of something to help Bilal, and he said, “I want to buy this slave. What do you want for him?” “Do you want to pay good money for this good-for-nothing?” the master grumbled, but at last his greed took over. He bartered with Abu Bakr for a while, then he handed Bilal over to him and went home with his money.

Abu Bakr took Bilal home. He and his family looked after him until he had recovered. Then Abu Bakr said to him, “God’s messenger (s) does not want human beings to be slaves. He wants them to be free servants of God. Therefore I am going to write a document of emancipation for you so that people know and respect you as a free man.”