Extracts From: LESSONS IN ISLAMIC LAWS

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Extracts From: LESSONS IN ISLAMIC LAWS Author:
: Sayyed Riyadh al-Hakeem
Publisher: Dar Al-Hilal
Category: Jurisprudence Science

Extracts From: LESSONS IN ISLAMIC LAWS
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Extracts From: LESSONS IN ISLAMIC LAWS

Extracts From: LESSONS IN ISLAMIC LAWS

Author:
Publisher: Dar Al-Hilal
English

www.alhassanain.org/english

Extracts From:

LESSONS IN ISLAMIC LAWS

Based on the verdicts of His Eminence Grand Ayatollah Sayyed Muhammad Saeed al-Hakeem (May Allah (swt) prolong his life)

by Sayyed Riyadh al-Hakeem

Dar Al-Helal

www.alhassanain.org/english

بسم الله الرحمن الرحیم

LESSONS IN ISLAMIC LAWS

Sayyed Riyadh al-Hakeem

Translated by: Bilqis & Zahra Davdani

Office of Grand Ayatollah Sayyed Muhammad Saeed al-Hakeem

IRAQ - al-Najaf al-Ashraf Tel.: (+964 33) 370046 - 333180.

IRAN - Qum - P.O. Box: 37185/486 Tel.: (+98 251) 7740230 - Fax: (+98 251) 7742146.

Syria - Damascus - Sayeda Zaynab (a.s) Tel.: (+963 11) 6470752 - Fax: 6472058.

Lebanon - Beirut Tel.: (+961 1) 451634 - Fax: (+961 1) 451635.

Website: http://www.alhakeem.com

Email: info@alhakeem.com

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Introduction 9

Roots of Religion (Usool-u-Din) 12

Branches of Religion (Furoo-u-Din) 14

The Legal Signs of Maturity 15

Deriving the Islamic Laws (Ijtihad) and Following One Who Has Done So (Taqleed) 16

The Impurities (al-Najaasaat) 18

The Purifiers 21

Ablution (al-Wudhu) 24

First Section: Method of Wudhu 24

First: Washing the Face: 24

Second: Washing of the Arms: 24

Third: Wiping of the Front Head: 25

Fourth: Wiping of the top of the feet: 25

Second Section: Conditions of Wudhu’ 25

Third Section: Things Which Nullify Wudhu 26

Tayammum 28

First Section: Reasons for Its Performance 28

Second Section: On What is Used for Doing Tayammum 28

Third Section: Method of Performing Tayammum 28

Prayer (al-Salaat) 30

First and Second Sections: On Its Timing and Number 31

Third Section: On the Clothes of the Performer of Prayer 32

Fourth Section: Place of the One Who Prays 34

Fifth Section: The Qibla (Direction of Prayer) 35

The Method of Prayer 36

First Section: Adhan & Iqama 36

How to Perform Adhan and Iqama 36

Second Section: On the Obligatory Acts of Prayer 38

First: Intention 38

Second: Takbirat-ul-Ehram 38

Third: Standing (Qiyaam) 38

Fourth: Calmness (on obligatory precaution) 39

Fifth & Sixth: Qiraat & Dhikr 39

Seventh: The bowing 40

Eighth: Prostration 40

Ninth: Tasleem 40

Eleventh: sequence 40

Twelfth: Continuity 41

Note: 41

Things Which Invalidate the Prayer 42

Congregational Prayer 43

Conditions of Congregational Prayer 43

Rules of Congregational Prayer 44

Friday Prayer 44

The Prayer of a Traveller 45

Missed Prayers (Salaatul Qada) 45

The Prayer of Signs (Salaatul Ayaat) 45

The Daily Supererogatory (Nawafil) Prayers 46

Fasting 47

Things Which Invalidate the Fast 47

Conditions for Breaking the Fast 48

The Qadha, Fidya, & Kaffara 49

Zakat-ul-Fitr 50

Zakat 51

1. Zakat of Wealth: 51

2. Zakat-ul-Fitr 51

Khums 52

Enjoining the Good (Amr bil Maroof) and Prohibiting the Evil (Nahi anil Munkar) 53

Rules of Islamic Modest Dress (Hijab) 58

Vows & Oaths 59

Lawful Foods 60

Slaughtering 61

Conclusion 62

Back Cover 63

LESSONS IN ISLAMIC LAWS

Dedicated...

To the millions of followers of the Ahlul Bayt (as)...

The pious scholars who have contributed towards guiding the Ummah, protecting it from mistakes and deviations, standing up against different kinds of plots and the cruelty of oppressors and their terrorism.

And the martyrs, whether they are the ones with whom the oppressors of the time have filled the mass graves in the deserts of Iraq..., of the ones whose pure bodies have vanished in the lakes of acid, or those whose bodies were cut up by grinders and other modern instruments of torture...

And the prisoners who faced the oppression of the state and the crimes of the torturers in the terrible cells of the concentration camps, and they did not change in the least.

Introduction

In the Name of Allah, the Beneficent, the Merciful

All praise belongs to the Lord of the worlds and His blessings and peace be upon Muhammad (saws) and his pure progeny.

Islamic jurisprudence represents one of the important axes of Islamic culture, since it includes as many Qur’anic verses and a large number of the Prophetic traditions include the explanation of various legislative rulings, and the Muslims pay a great deal of attention to compiling the many and valuable legislative writings whether they be with proofs and reasoning or just straightforward rulings.

Despite the above, this book of ours does not reach those levels as it is a simplified book of Islamic Laws (Fiqh), whose aim is to build the Islamic fiqh culture according to the school of the Ahlul Bayt amongst the youth and the teenagers. However, it has a rare distinguishing quality not found in other books, which is that it was written in difficult and exceptional conditions, when we were imprisoned with the rest of our relatives - some of whom were martyred at that time - along with thousands of believing youths who were yarning for the Islamic culture and to learn the Islamic rulings.

Despite the merciless cruelty of the tyrants, the intensity of their watchful eye, and the sudden unexpected dangers surrounding us - because any religious educational activity would bring on execution at the order of the tyrant Saddam - the feeling of responsibility toward the urgent need there motivated me to write these two books, make copies of them, distribute them and teach them secretly in the rooms of the dark locked winds of the prison in which we were kept. The rulings of the book followed the pattern of Islamic rulings specific to the Abu Ghuraib prison west of Baghdad. The fate of one of the books was destruction during a raid and inspection which the torturers used to carry our. This second book, however, had a destiny: I wrote it in a simpler and easier language because the target audience was teenagers and those just entering their youth. Keeping in mind that the harsh security conditions at that time did not allow the believers in Iraq to refer to the last remnant of scholars and students of the Islamic seminary (howza) and to benefit from them, I set upon the writing of this book, copying it secretly and smuggling it outside the prison to full in this gap (the readers will notice that this book is limited to those Islamic rulings which concern the youth). Then the believers seized hold of this book and spread it all over Iraq.

After the fall of the tyrannical regime and the opening up of the opportunity to meet the needs of our children in knowing the Islamic laws on issues which concern them, I suggested the revision of the book for printing, to remind out youths with the help of their previous generation and also to make the latter resolved to know the Islamic laws despite the hard circumstances they had gone through and the dangers that surrounded them. This may contribute to strengthening the feeling of responsibility in this generation, to making them thankful for the blessing of Allah in delivering them from the oppressive regime and to them calling to Allah (swt) to complete his blessing on Iraq and the people of Iraq by delivering them from the yoke of occupation, to give them success in building their noble country and to strengthen their connection with their original religious roots.

This book has been written according to the verdicts of his highness my father, with simplifications, and I have named it ‘Lessons in Islamic Laws’. It is the second in a series of books on Islamic culture made easy, the first being ‘Islamic Belief System in Ten Lessons’. I ask the Creator, the Most High, to make it purely for His sake and that the growing generation may benefit from it. Indeed He is most High, Hearing and Answering.

Riyadh al-Hakim

Note from the ‘abd who typed up the book based on the hard-copy:

For the most part, this PDF is what was found in the book written by Sayyed Riyadh al-Hakeem and translated by the above-mentioned translators. However, there were a few changes in the spelling of some words, the removal of some images and of some sections found in the original book [i.e Questions, Lesson numbers], and the rewording of some sentences, as well as other changes. We ask Allah the Almighty to forgive us for any errors accidently made therein and neither claim perfection in our own selves, or in the copying of the book.

Roots of Religion (Usool-u-Din)

In the Name of Allah, the Beneficent, and Merciful

“And say: My Lord increase me in knowledge.” [20:114]

There are matters which every person must believe in and they are called the roots of religion.

And they are five:

Divine Unity (Tawhid), Justice (al-Adl), Prophethood (al-Nubuwwa), Leadership (Imamate), Resurrection (Ma’ad).

1- Divine Unity: This means that Allah is One, He is the One who created the universe with everything in it, from the earth to the sky, the sun, the moon, humans, and animals, etc.

2- Justice: This means that Allah is Just and He does not deal with anyone unjustly, and that He made rewards for those who do good and punishments for the disobedient.

3- Prophethood: It means that Allah, in order to guide people to good and distance them and warn them from evil and ugly deeds, has ordered some good people and entrusted them to convey his teachings to mankind. These people he has called prophets and messengers.

There were many prophets, such as Adam (as) who was the first, and also Nuh (as), Ibrahim (as), Musa (as), Isa (as), and the last of the Prophets was our Prophet Muhammad bin Abdullah (saws). Allah (swt) sent him with the religion of Islam and whoever believes in him and his message is a Muslim, so we are Muslims because we believe in Prophet Muhammad (saws) and what he brought - which is the religion of Islam.

4- Leadership: In the sense that the Prophet Muhammad (saws) has appointed a deputy to act as his representative in guiding the people and their affairs, and this deputy is called the Imam (as). The twelve Imams (as) were appointed in the following order:

1. Imam Ali ibn Abi Talib (as); buried in Najaf.

2. Imam Hasan ibn Ali al-Zaky (as); buried in Madina.

3. Imam Hussein al-Shahid (as); buried in Karbala.

4. Imam Ali ibn al-Hussein (as); buried in Madina.

5. Imam Muhammad al-Baqir (as); buried in Madina.

6. Imam Ja’far al-Sadiq (as); buried in Madina.

7. Imam Musa al-Kadhim (as); buried in Baghdad (al-Kadhmiyya).

8. Imam Ali al-Ridha (as); buried in Khorasan (Mashhad).

9. Imam Muhammad al-Jawaad (as); buried in Baghdad (al-Kadhmiyya).

10. Imam Ali al-Hadi (as); buried in Samarra.

11. Imam Hasan al-Askari (as); buried in Samarra.

12. Imam Muhammad al-Mahdi (atf). He is the living Imam of our time who is named Imam-ul-asr (Imam of the age), he is the proof of Allah on us, and he is living in absence and will reappear by the permission of Allah (swt) to establish justice on the earth.

So whoever believes in the leadership of these Imams is called a Twelver Shia. Thus we are followers (Shias) of the Ahlul Bayt (as) because we believer in their leadership and in them.

5- Resurrection: This means that Allah (swt) will bring the people to life after their death and take account of their deeds on the Day of Judgment. He will enter the obedient righteous ones in to Heaven, which contains all that a person could wish for and desire. And he will enter the disobedient evildoers in to the fire wherein they will be punished.

So we must obey Allah (swt) and abide by the rules of religion, such as prayers, fasting, etc. - which we will explain. Thus we should adopt praiseworthy qualities such as truthfulness, trustworthiness, and justice, so that Allah (swt) may be pleased with us and enter us in to the Heaven in which the Prophets, the Imams, the martyrs and all the righteous live.

Branches of Religion (Furoo-u-Din)

These are the Islamic rulings which are compulsory for every Muslim to follow. The most important of them are ten in number:

1- Prayer (al-Salat).

2- Fasting (al-Sawm).

3- Pilgrimage (al-Hajj).

4- Tax (Khums).

5- Tax (Zakat).

6- Holy War (Jihad).

7- Enjoining the good (Amr bil Maaroof).

8- Forbidding the evil (Nahi anil Munkar).

9- Attachment to the Prophet (saws), to the Imams (as) after him, and also to the believers with regard to their faith (Tawalla).

10- To detest the enemies of Allah (swt) from the disbelievers and the oppressors who have deviated from the truth (Tabarra).

The Legal Signs of Maturity

A boy’s maturity has three signs:

1- That he has completed fifteen years according to the Islamic calendar, which equals around fourteen years and six and a half months according to the Christian calendar.

2- Emission of semen due to wet dreams or by any other means.

3- The appearance of thick hair on the face and around the pubic region.

And it is sufficient for maturity that one of these signs is verified from these three signs, even if the other signs are not present.

If the boy doesn’t know whether he is mature or not then he should discuss the subject with a senior member of his family like his father or older brother, who would make things clear for him.

A girl’s maturity has only one sign:

Completion of nine years according to the Islamic calendar, which equals around eight years, eight months and twenty days according to the Christian calendar.

Issue 1: When a boy or a girl reaches the age of legal maturity, the stage of childhood ends and they must comply with the laws of Islam. So they must perform all the obligatory acts and refrain from all the prohibited acts. And their judgment becomes like that of an adult such that Allah (swt) will take them to account for their deeds and show gratitude to them for their obedience and write for them a great deal of reward on the Day of Judgment. In addition, they should perform some recommended acts to increase their reward, like helping the poor, visiting Mosques and the shrines of the Prophet (saws) and the Imams (as), supplicating, reciting the Qur’an, and performing some of the recommended prayers. If they don’t know about these then they should ask others so that they don’t miss out on the opportunity to earn the reward of these acts. Over and above all of this they must rely on Allah (swt) and seek His help in their affairs, for He, the Most High, is the best Master and the best Helper.

Deriving the Islamic Laws (Ijtihad) and Following One Who Has Done So (Taqleed)

We have mentioned before that a Muslim must comply with the branches of religion and all the Islamic Laws which Allah (swt) has ordered, so that Allah (swt) may be pleased him and make him enter Heaven after his death. However, there is a problem confronting us: the Prophet (saws) to whom Allah (swt) communicated he laws of Islam passed away more than fourteen hundred years ago. So how do we know the rules of religion if the Messenger (saws) and the Imams (as) are not present before us?

In order to solve this problem we say: There are scholars who have studied the religious sciences for many years and specialized in them in order to know the rules of Shariah.

These scholars are known as the Mujtahideen. The Mujtahid is the scholar who knows the rules of religion and it is incumbent upon us to ask him and to follow his opinions and to comply with them, and this is what Taqleed means. Thus Taqleed is to act according to the opinion of the Mujtahid.

One may ask why we do not follow a non-Mujtahid in the rules of religion. The answer is that no one except a Mujtahid can have proper and complete comprehension of the rules of religion. Therefore we do not follow anyone other than him, since neither the businessman, nor the doctor, nor the engineer, nor anyone, else has studied the sciences of religion and specialized in them.

The doctor, for example, has studied medicine and specialized in it, therefore we refer to him when we are sick and comply with his instructions and we do not follow the instructions of anybody else in treating our disease. And the engineer has studied the science of engineering and has specialized in it, so he supervises the construction of buildings and bridges.

Thus, in ever field we consult the specialist of that subject. Therefore we must refer back to the Mujtahid concerning the rulings of religion.

Issue 2: The Mujtahid whom people follow must have two important conditions:

Firstly: He should be on a high level of justice, that is he should be obedient to Allah (swt) and must comply with the laws of Shariah.

Secondly: He should be more knowledgeable than all other Mujtahideen (Jurists). Just as a patient would choose the best doctor for his treatment, a person should choose the most knowledgeable Mujtahid to follow in his actions.

And the most knowledgeable is the one who has more knowledge than others in the rules of religion, which are also called the laws of Shariah.

Issue 3: One may ask, how do I know that a particular Mujtahid is more knowledgeable than the others?

The answer to this is that there are scholars who have specialized in the religious sciences, so you must ask one of them who is suitable placed to be able to inform you whether a particular Mujtahid is the most knowledgeable so that you can do his taqleed.

If someone from your family or friends guarantees that they have asked the scholars about the most knowledgeable Mujtahid, then you can rely on them. However, you must be sure that your friend has actually asked one of the expert and trustworthy scholars. And if he has not asked such a scholar, then you cannot rely on his personal certainty, because he is not capable of knowing who the most learned is as he has not specialized in the religious sciences.

The Impurities (al-Najaasaat)

There are impure things which are not permissible for a Muslim to drink or to eat, just as it is necessary for him to remove them from his body and clothes and to purify his body and clothes of them during prayer (salaat). These things are called the impurities and they are ten in number:

First &Second: Human urine and faeces. As for the urine and faeces of animals, they are impure if three conditions are found in the animal:

a) That its blood gushes out when it is slaughtered and does not slowly leak out, i.e it has veins from which the blood can gush forth at the time of slaughtering.

b) Its meat is forbidden to eat.

c) It does not fly in the air.

For example, the wolf contains all these three conditions: its blood gushes out when it is slaughtered, its meat is forbidden to eat in Islam and it does not fly in the air. Therefore its urine and faeces are impure.

If any one of these conditions is not found in an animal, then its urine and faeces are pure (tahir). For example, the blood of a fish leaks and does not gush out, the meat of a sheep is lawful to eat, and the bat and the hawk fly in the air. So all three of these and others similar to them, in which all the three conditions together are not found, have urine and faeces which are pure.

Issue 4: If there is an animal for which you do not know whether the three conditions are met or not, then the ruling is that its urine and faeces are pure.

Third: Human semen, and that of an animal whose blood gushes out when slaughtered and whose meat is not eaten.

Fourth: A human corpse, and that of an animal if its blood gushes out and does not just leak out. So if we find the corpse of an animal like a sheep then it is impure. Similar is the case of an animal which has not been slaughtered according to the laws of the Shariah, such as an animal which has been slaughtered by a non-believer (Kaafir).

As for the dead fish, it is pure because its blood trickles and it does not have veins from which the blood may gush out.

Issue 5: The corpses of every animal whose blood does not flow when slaughtered, such as insects, fishes, and frogs, are pure. As for those animals for whom one does not know whether their blood flows or leaks when slaughtered, they are ruled as being pure.

Issue 6: The meat and skin in a Muslim country is ruled as being permissible to be used for eating and for wearing during prayer. If it is imported from a Kaafir country and if the Muslim who is selling it is a believer who complies with the rules of religion, then you may assume that he is concerned about not sinning against the Shariah.

Issue 7: If it is not known whether the meat and leather present in Muslim countries are local or imported, then they are pure and it is permissible to eat them and to wear them during prayer. Also the artificial leather manufactured in non-Muslim countries are pure.

Fifth: The blood of a human being, and that of an animal whose blood flows when slaughtered, such as sheep and birds. If the blood of an animal leaks or trickles when slaughtered, and does not flow, like fishes, frogs, insects (e.g. fly or bed-bug), then the blood is pure.

Issue 8: If you find blood on your cloths and you do not know whether it is from your own body or from insects, then it is pure.

Issue 9: The blood which is in an egg, inside the thin membrane, is pure. But it is an obligatory precaution (Ihtiyat Wajib) not to eat it.

Issue 10: The blood which flows from the animal on the slaughtering is impure, but the blood which remains in the body of the slaughtered animal after slaughtering is pure. So you can purify the neck of the slaughtered animal after slaughtering it and also the knife. Then when you cut the animal, the blood which drips out is pure.

Issue 11: The blood which comes out of an abscess or boil is impure. However, if yellow liquid comes out of them and one is not sure if it mixed with blood, then it is pure.

Issue 12: If the spirits and alcohol used in perfumes and medicines are intoxicating in their liquid form then they are impure, but if they are intoxicating in their solid form – whether they remain in that state or change to liquid – they are pure. But it is not allowed to drink them because of their intoxicating quality. If the form of the intoxicant is not known then it is considered pure. Even though we recommend avoiding them as it may come to light that the source was in fact liquid intoxicant.

Sixth &Seventh: Dog and pig, and their sweat, saliva and hair. But the sea-dog and sea-pig are pure.

Eighth: Wine and every liquid intoxicant such as whisky and beer, commonly drunk by sinful people.

Ninth: Non-believers (Kafir), with the exception of Zoroastrians, the Jews and the Christians, are considered impure by obligatory precaution. Whereas the Christians, Jews and Zoroastrians are ruled as being pure.

Tenth: The sweat of a ‘Jalala Camel’: that is a camel which has eaten the faeces of a human being.

Issue 13: Everything which comes into contact with any one of these ten impure things, if wet, becomes impure. If it is dry then it does not become impure. If your hand is dry and it touches a piece of dry blood or you shake hands with a non-believer, whose hand is also dry, then your hand does not become impure and remains pure. As the saying goes; dry on dry is pure, without any controversy.

Issue 14: Little Water (al-Maa’ al-Qaleel) and fluids such as juices and oils, become impure in totality if even a minute amount of impure substance falls in them.

If the substance which comes in contact with the impurity is solid, like wood, solid fat or cheese, then only that region of it is impure which comes into contact with the impure thing. So if a drop of blood falls on cheese, then the whole of it doesn’t become impure. Only that part upon which the blood fell becomes impure, so it is possible to purge it off the impurity and then consume it.

Issue 15: Fats or oils, honey, medicines, and other necessities that are imported – except meats and skins (whose ruling was given in issues 5 & 6) – from the countries of the non-believers are taken as pure if one is not sure of their impurity, and the eating, drinking and use of them is allowed.

Issue 16: Drinking and eating of an impure thing is not allowed. The same is the case with anything that has become impure due to contact with an impurity. So, if a drop of blood fell in a container of water or broth, drinking and eating from it is not allowed so long as it remains impure.

Issue 17: It is not permissible to make Mosques impure (najis) and it is obligatory to make them pure at that time. So, if a drop of blood falls in a mosque then it is obligatory to make it pure, and if one is not able to do it then one must inform someone to make it pure.

Note: The ten intrinsically impure things cannot be made pure in any way. Things other than these which become impure can be made pure. For example, if your hand, or the earth, or clothes, or something else, becomes impure, they can be made pure. The thing which make impure things pure and the method of purification are given below.

The Purifiers

These are the things with which it is possible to make things which have become impure pure, and they are ten in number.

First: Water. Things which have become impure, by one of the intrinsically impure things mentioned earlier, can be made pure by pouring water over them. Before we specify how to purify with water, we will give an introduction to the types of water in order to then explain how to purify using each of them. Thus we say that water is of four types:

1. Running water, such as the water of the sea, river, springs and rivulets.

2. Rain water, at the time of its coming down from the sky.

3. Kur water, which is twenty seven cubic spans of hand and equals approximately 464.1 Kg. An example is the water collected in a reservoir or a big hole.

4. Little water, such as that found in a jug or basket, such that it is less than kur.

Issue 18: Rain water, running water and kur water do not become impure if an impurity falls in them as long as the colour, taste and smell of the water does not change to that of the impurity. So, if blood falls into a reservoir of kur water and the water does not change, then it remains pure. However, if a lot of blood falls such that it colours the water red or pink, then the water will become impure and it is not possible to drink it or to use it for wudhu (ablution). Similarly, if an impurity like urine falls into a storage tank of water which subsequently takes on the smell of urine.

Issue 19: Water in pipes and taps have the same ruling as kur water. So if the water from a pipe pours into a bucket or basin in which a drop of impurity falls, it doesn’t become impure.

Issue 20: Little water becomes impure by even a little impurity falling in it, such as a drop of blood, even if it causes no change to the water.

Issue 21: How do we purify things with water?

Answer: Things are purified with water in the following manner: Clothes, blankets and carpets, etc., are made pure with running water, or kur water, or rain water, by one washing. They become pure by just immersing them in water. If rain water covers the carpet or it is immersed in a river then it becomes pure. To make these items pure with little water involves washing them twice and squeezing the water out each time – if they have been made impure because of urine (except if it is the urine of a male baby who is being breastfed). If the material was made impure by something other than urine then washing and squeezing them once is enough. All of the above applies upon removing the impurity from the material.

Utensils for eating and drinking can be purified by washing once with rain water, running water, or kur water. If little water is used, then the water should be poured on them after removing the impurity from them, then filling them with water and pouring it out, then filling them again with water and emptying it, then filling them once more and emptying.

The remainder of everyday objects, like the body, the earth, and other tools such as the knife, the toothbrush etc, can be made pure with running water, rain water, or kur water, by washing once – with the condition that the impurity is removed from them. If little water is used and it has become impure by urine, then it should be washed twice, else it should be washed once. And it is sufficient in the latter case that the water is simply continued to be poured after the impurity is removed.

Issue 22: If the clothes are made impure by something other than urine, such as blood, and if you want to purify it with little water in a bucket, then you must remove the blood first, put the clothes in the empty bucket, and then pour water in to the bucket until the clothing is immersed in it. Then take the clothing out, squeeze the water out, and throw the water to the sink. Now the clothing and bucket have become pure.

If the clothing has become impure by urine then repeat the above procedure once more only.

Issue 23: If a suckling male baby who does not eat food urinates on his or someone else’s clothes, then it is sufficient to make it pure with little water just once, and it is an obligatory precaution to squeeze it also.

Second Purifier: The earth, as it purifies the underside of the feet and shoes if they become impure while walking. If someone reads on an impurity then walks on pure earth which is dry until the intrinsically impure thing comes off, then the underneath of the shoe becomes pure. Similarly, if he is barefoot and steps on an impurity then the soles of his feet become pure by walking on dry, pure earth.

Third: The sun, as it purifies the earth and every immovable thing on it, such as doors, trees etc. If the impure region is wet and the impure part becomes dry (after removal of the impurity) because of the strong heat of the sun, then it becomes pure and does not need water be poured over it.

Issue 24: If the impure earth is dry – whether it has become impure with urine or another intrinsically impure thing – it is sufficient to spray water on it, after which if it dries with the heat of the sun it becomes pure. Thus it is not necessary to purify it with water. If it becomes dry with the wind or the impurity is not removed from it, then it remains impure.

Fourth: Transformation (al-Istehala): This means that the impure thing changes to another substance, for example the steam which rises from the impure water or urine is pure. Also, if a piece of wood which has been made impure is burnt, then its ashes are pure.

Fifth: Change (al-Inqilab): This is the changing of wine in to vinegar. As we have said before, wine is impure, so when vinegar is manufactured the juice first becomes wine – this becoming impure – then it changes gradually to vinegar and so it becomes pure. This is the meaning of wine changing into vinegar.

Sixth: Transfer (al-Intiqal): Such as the transfer of impure blood to insects. For example, the blood of a dog is impure and the blood of an insect in pure. So if a mosquito sucks the blood of a dog and it transfers in to the mosquito, it becomes part of its blood and is thus pure. However, before it enters inside the mosquito, i.e. while being sucks, it is not pure. So, if you kill a mosquito while it is sucking the blood of a dog, that blood is impure.

Seventh: Islam: When a non-believer becomes a Muslim he becomes pure and does not need to purify his body with water. But he remains in ritual impurity and requires obligatory ceremonial bath (ghusl) for ceremonial uncleanliness (janabah) if he was in a state of ceremonial uncleanliness or a woman was in a state of menses (hayz).

Eighth: Relation (al-Tabaiyya): The son of a non-believer is, like his father, not pure – this is upon obligatory precaution – but if the non-believer becomes a Muslim then his minor children become pure as a consequence of his purity. There are also other cases of relation-please refer to the detailed books of fiqh for these.

Ninth: Removal of the intrinsic impurity: This makes pure the thing made impure in two cases only:

1- The body of an animal: if a chicken eats something impure and its beak becomes covered with the impure thing, then it will becomes pure by mere removal of the impure thing from it and it does not need to be made pure with water.

2- The inside of the human body: if blood comes out of the mouth, ear, or nose of a person, then it will become pure by mere removal of the blood and the inside of the mouth, ear, or nose does not need to be purified with water. However, if the lips have become najis then they must be purified as they are on the outside of the body.

Tenth: Absence (al-Ghayba): If your friend or someone from your family is religious and he knows that his vessel has been made impure, and after a while you see him drinking from with vessel, then you can take the Bessel as being pure without needing to ask him about it, because he is a believer and it incumbent on him not to drink something impure.

Note: When one wants to relieve oneself, one must pay attention to choose a covered place like a toilet and not to reveal oneself in front of other people.

Issue 25: The place from which urine comes out must be washed once with running water or kur water such as water from the pipes, or twice with little water such as water from a jug. As for the place from which the faeces comes out, it is sufficient to continue washing once until the impurity is removed, after which the place becomes pure without needing to use water.

Issue 26: The water which is used to purify the places, from which urine and faeces come out after one has relieved oneself, is pure so long as particles of impurity are not seen in it. And this water is called the water for Istinja.

Issue 27: For men it is recommended to empty the male organ from the remaining urine and to purify it by pressure – for example from the bottom of the organ at its root to its top, and after that if any liquid comes out about which is in doubt whether it is urine or other than urine, then it is ruled as being pure. This process if called Istebra.

The Making of Early Muslims

Despite the feverish attempts of the Arab infidels to suppress the call of truth, the young Muslim community began to grow in numbers, as more and more people flocked to the call of Islam.

The Prophet's mission in Makkah can thus be classified under the following two periods:

The Secret Call

At first the Messenger of Allah called people to Islam secretly. He began with his immediate kinsmen, the Bani Hashim, explaining to them his divine mission. For three consecutive days he discoursed with them, without much success, and only his young cousin Ali (a), stood up every time saying 'I bear witness Muhammad is the Messenger of Allah.' The other members of his clan either mocked at him or remained silent, perhaps needing time to ponder over his words.

Without feeling the least discouraged, Muhammad (S) continued his work, encountering individuals and inviting them to Islam. By and large, the devoted group of Muslims increased around him, and he selected a secret secluded spot, to assemble the faithful and teach them the principles of Islam and the verses of Qur'an as they were gradually revealed. When the number of Muslims had reached 40, Almighty Allah ordered His Messenger to shun the garment of secrecy and make public the invitation to Islam.

The Public Call

As the number of committed Muslims began to grow, Almighty Allah commanded His Prophet to publicly announce the call to Islam. Some of the notable converts at this stage included Muhammad's (S) kinsmen such as Ja'far bin Abi Talib, Ubaidah bin Hareth bin Abdul Muttalib and etc...

The growing presence of such a strong Muslim community in their midst naturally annoyed the obstinate polytheists, who felt increasing danger to their hegemony. The infidels, who had no logic to defend their worship of manmade objects and stop the awakened masses from flocking toward the light of Islam, resorted to torture and other methods of oppression against the fledgling Muslim society. Bilal the Abyssinian, Suhaib the Roman, Khabab bin Art, and others underwent the most rigorous forms of torture at the hands of arrogant Jahiliyah.

The Mission Continues

Despite the hardships, the infant community of Islam stood steadfast in its beliefs. The Prophet's wife Khadija bint Khwailid who was blessed with a large fortune, put all her wealth and property at her husband's disposal, to help the spread of Islam. The personality of Abu Talib, Muhammad's (S) uncle, who was respected and admired by the Quraish, was instrumental in keeping the polytheist Arabs at a distance, and they were afraid of doing any bodily harm to the Prophet.

The Prophet continued to teach the young Muslim community, the divine revelations and the basic tenets of Islam. His most enthusiastic disciple and student was none other than his young cousin, Ali, who was the closest personality to Muhammad (S).

A point to note is that while all the early Muslims were mature people and had experienced the fruits and bitterness of growing up among the idols of Arabia, it was only Ali, who entrusted to his cousin's guardianship years before the call of Islam, was like Muhammad (S) - of a pristine pure personality and far removed from contemporary corruption. Perhaps it was divine providence that Ali should be groomed personally by the last and greatest Messenger to mankind. Hence, the young Ali imbibed all the knowledge directly from the Prophet himself.

Consequently the Da'wah (Islamic Call) of the Prophet falls into two clearly discernible periods as follows:

1. The period in Makkah, beginning with the age of 40 till his emigration to Madina 13 years later.

2. The period at Madina, beginning with the Prophet's historical arrival till his sad demise 10 years later at the age of 63.

The Makkan Period

If the Prophet's emigration to Madina opened new vistas for the message of Islam and its eventual expansion over the Arabian peninsula, nonetheless the Makkah period despite the persecution and hardships, was instrumental in laying the firm foundations of Monotheism, which were to flower in Madina later on.

Briefly speaking, the major landmarks of the Islamic call in this period are explained underneath for our readers:

1. The First Revelation

The coming of the Archangel Gabriel with the tidings of Prophethood and the first revelation, as we have already explained.

2. Da'wat Dhul-Ashira

The invitation to his kinsmen the Bani Hashim to accept Islam. The event known as Da'wat Dhul-Ashira was a formal announcement of Muhammad's (S) mission and a turning point in the history of the divine message and its spread. Undeterred it set the tone for the making of the first group of dedicated Muslims, who despite severe persecution and hardships gathered around the Prophet to assimilate the teachings and principles of Islam.

3. Isra’

The night journey Isra’ as described by the glorious verses of the Holy Qur'an.

“Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the Remote Mosque of which We have blessed the precinct...”Holy Qur'an (17:1)

What is meant by Isra’ is the bodily ascension of Prophet Muhammad (S) from the Sacred Mosque (Ka'aba) to the Remote Mosque in Jerusalem1 and thence to the heavens to the very presence of Almighty Allah, and back to earth in a very short span of the same night.

It is related that Gabriel descended one night with the heavenly mount Buraq whose speed as the name suggests is far greater than the speed of light, and took the Prophet to the highest and furthest point of the heavens where no creature has ever set foot, and thence the wonder-struck Muhammad (S) proceeded alone to the very presence of the 'Magnificent Light', that only a curtain divided him from the Omnipotent Almighty.

Then Allah spoke with his servant and showed him the signs of His Majesty. The event also known as Me'raj confirms that no creature ever, not even the past prophets or any heavenly being either, like the Archangel Gabriel, had been so near to the Almighty's proximity, as the Habibullah (beloved of Allah) was summoned by Allah that night.

4. The First Martyrs

The idolaters maddened at Bani Hashim and other Makkans for accepting Islam, singled out some Muslims like Bilal the Abyssinian, Ichabab bin Art and Yasir, his wife Sumaiyya and their son Ammar for severe torture. Despite the barbarities inflicted, the new Muslims refused to forego their faith in monotheism and eventually Yasir and his wife Sumaiyya were savagely martyred at the hands of the infidels.

5. The Emigration to Abyssinia

When the Messenger of Allah felt the growing danger threatening the very lives of the infant Muslim community and its helplessness against the infidels, he instructed some of them to migrate to Abyssinia. The immigrants were led by the Prophet's cousin Ja'far bin Abu Talib, and upon arrival there, were allowed to settle and practice their faith by the Abyssinian ruler Negus.

6. Siege and Social Boycott

Alarmed at the growing number of Muslims and fearing to do bodily harm to the Prophet, because of Abu Talib's towering personality, the Makkan Jahiliyah devised a plan of social boycott of the whole Bani Hashim clan. Hence a total boycott was imposed on the Bani Hashim and the new Muslims to such an extent that all links or contacts whether commercial or social, including buying or selling of goods and even matrimonial alliances were severed.

But the faithful Abu Talib was determined to protect his nephew the Prophet, and together with all his clan members as well as the other Muslims retired to the valley known as Shi'b Abi Talib on the outskirts of Makkah, where together, they could easily override the difficulties and also protect themselves from any incursions. Steadfastly, the Muslims bore the consequences of the siege, enduring pain, hunger and other difficulties for three long years, and ultimately frustrated the infidel's efforts, which forced the Makkan Jahiliyah to lift up the social boycott.

7. The Year of Great Grief

Shortly after the Bani Hashim and other Muslims emerged from Shi'b Abi Talib, a double calamity struck the Prophet. Umm al-Mu'mineen (mother of believers) Khadija al-Kubra who had given her husband unflinching support, sacrificing her great wealth and property for the cause of Islam, finally succumbed to the hardships and breathed her last. It was a great blow to the Prophet to lose his faithful beloved companion and the mother of his illustrious progeny. But another calamity was in store for Muhammad (S), and three days later that another great benefactor and sincere guardian, his uncle Abu Talib passed away from this mortal world.

These sad events occurred in the holy month of fasting, Ramadhan, three years before the Prophet's historic migration to Madina. Accordingly the year is known in the annals of Islamic History as the 'Year of Grief'.

8. The Retirement to Ta'if

Aggrieved by the double loss of his loving wife and doting uncle, and faced with the prospect of renewed hostility from the Makkan idolaters, who were emboldened by Abu Talib's death, the Prophet set out for the oasis town of Ta'if. But in Ta'if the call to Islam fell on deaf ears. No one believed in Muhammad's (S) invitation except an old Christian farmer called 'Adhasu' who embraced Islam.

The Arabs of Ta'if ridiculed the Prophet, encouraging simpletons and ignorant children to pelt him with stones and obstruct his path, wherever he moved. The Messenger convinced that his divine mission would not make much progress with the stonehearted people of Ta'if, returned back to his birthplace Makkah.

9. Meeting with a Yathrib Delegation

Even though the arrogantly ignorant Quraishites and other tribes of Makkah and Ta'if had scoffed at the message, divine providence was already at work facilitating help and the spread of Islam from hitherto unknown quarters. In the eleventh year of the Prophetic mission, Muhammad (S) started contacts with delegations.

He came across a group of people from Yathrib led by As'ad bin Zurara of the Khazraj tribe and invited them to Islam. His words received an attentive response, and the group believing in the truthfulness of this great monotheistic call became very happy. The leader asked the Prophet to send a Muslim with him to Yathrib to preach Islam, and hoped that the divine call would unite his tribe with the rival tribe of Aws, knitting them into a single Muslim people.

10. The First Allegiance of Aqaba

On returning to Yathrib the group started preaching Islam among the local people and made some progress. The next year a 12-member delegation of Yathrib Arabs came to Makkah and met the Messenger of Allah at a place called 'Aqaba' and swore allegiance to him as Muslims. On returning to their city they started inviting people towards truth. Thus Islam began to take roots and spread in Yathrib which was destined to be the Prophet's seat of power and would eventually become famous as Madina - the shortened form of Madinat-an-Nabi (city of the Prophet).

11. The Second Allegiance of Aqaba

During the next year of pilgrimage following the first allegiance, 10 men and 2 women from Yathrib called on the Prophet at the same place of Aqaba and swore allegiance to him, promising to defend and spread Islam. The historic meeting was attended by the Prophet's uncle Abbas bin Abdul Muttalib as a witness to the allegiance. The event was instrumental in spreading belief among a greater part of Yathrib citizens, who rallied to the cause of Islam as 'Ansar' (Helpers). Makkan Muslims to protect their beliefs now gradually started migrating towards Yathrib.

12. Conspiracy to Assassinate the Prophet

The Makkan Jahiliyah alarmed at the growing impact of Islam and their abject helplessness to contain its radiant rays conspired to assassinate the Prophet. Moreover, the death of Abu Talib that devoted guardian of infant Islam had removed an obstacle from their path, emboldening the haughty ignorants to plot Muhammad's (S) murder. But Makkan arrogance had reckoned the whole thing without taking into account the Omnipotent Creator Who is always watching over peoples' words and deeds and is even aware of the thoughts they entertain.

The Almighty Allah sent Gabriel to inform the Prophet of the dirty plot. As commanded, the Prophet asked his faithful cousin Ali (a) to sleep in his bed that night, and himself set out for Yathrib taking along one of his companions, the aged Abu Bakr, whom for some reasons he considered it unwise to leave behind at Makkah. That epoch-making night which marked a turning point in the message of Islam, Imam Ali (a) lay on the Prophet's bed as calm and composed as ever, that even the scores of infidels besieging the house and peeping through the windows, not the least suspected the real identity of the sleeper.

It is related that each Makkan tribe or clan was represented in the gang of conspirators hovering around the abode of divine revelation in their vain bid to extinguish the eternal light, even Muhammad's (S) own infidel uncle Abu Lahab was there claiming to represent the Bani Hashim.

At last before the break of dawn, the unholy gang burst into the Prophet's house, full of confidence to accomplish their dirty deed. But their all-night vigil proved as worthless as their stone-made gods, for to their utter surprise, the figure which calmly emerged from the covers and stood facing them was the Lion of Allah, Ali (a), and not whom they were seeking. Frustrated in their ungodly efforts, the infidels asked Ali the Prophet's whereabouts, to which they received the crisp and to the point reply: “Did you entrust him to me?” Thus Almighty Allah protected His Prophet from the evil of the idolaters, and escorted him safely away from their very midst, without the blind-hearted Arabs perceiving the least.

The event has another significance, for it brings into sharper focus the personality of Imam Ali (a) and his selfless devotion to the cause of Islam and to his cousin's life. He dauntlessly agreed to sleep on the Prophet's bed risking his life and limbs, If the late Abu Talib's personality had been until recently, a deterring factor for the Makkan polytheists from harming the Prophet, now his son the brave Ali had ably filled up the vacuum, showing readiness to sacrifice his own life for Muhammad's (S) sake. Almighty Allah rewarded Ali's selfless spirit of devotion by revealing the following verse of the Qur'an:

“And among people is he who sells himself to seek the pleasure of Allah...” (2:207)

Thus the Almighty brought the stratagem of the plotters to nought. By the time the Makkan infidels recovered from their shock, the Prophet was safely out of Makkah and on his way to Yathrib. Cautious, not to be overtaken by the conspirators lest they start the chase, the Prophet along with his companion Abu Bakr, took refuge in a cave of a mountain called Thawr, three miles south of Makkah.

The Quraish hastily set out to trace the Prophet, and a party of unbelievers arrived at the very cave of Thawr. Strangely, just as the idolaters neared the place, Abu Bakr, perhaps sensing danger suddenly started crying. His unwarranted cries, had not Almighty Allah descended tranquillity on him that very moment making him tight-lipped, would have been enough to lead the Quraish party to the Prophet's hide-out, periling the whole brave selfless episode.

The polytheists arrived at the cave's mouth with an expert tracker and looked everywhere around, but by Allah's command a spider had spun a cobweb over its entrance and a bird had come and laid eggs, presenting the semblance of an undisturbed virgin spot, where no soul had ventured of late.

Satisfied that no one was in the cave, the unbelievers turned back giving up all hope of finding the Prophet. Thus the Prophet safely proceeded to Madina. The Hijra (Migration) to Madina also marks the start of the Muslim Lunar Calendar and according to historians it took place on the 1st of Rabi-al-Awwal.

Yathrib - A Brief Description

It was an old oasis town with plenty of springs and wells and the brush surroundings abounded with date palms, vineyards and orchards of pomegranates and other fruits. Situated 450 kilometres north of Makkah it was inhabited by the idol worshipping Arab tribes of Aws and Khazraj. Certain Jewish tribes like Bani Quradha, and Bani Mugheer and Bani Qainqa'e also dwelt in Madina and had migrated to the town centuries before, to await the last Messenger of Allah, whom they found foretold in their Scriptures.

Deep enmity and a constant state of internecine warfare had sapped the energies of the two idolatrous Arab tribes, who had devastated each others' wealth and properties, in their blind hatred. In addition there was no love lost between the Arab and Jewish tribes. The Jews flaunting their sacred books used to mock the pagan Arabs, saying that soon a Prophet will emerge in Arabia and come to Yathrib and will put an end to their wicked ways.

But strangely enough when Prophet Muhammad (S) did finally proclaim his Prophethood and emigrate to Yathrib, it were the Arab tribes of Aws and Khazraj who renounced idolatry and accepted Islam, while the chauvinistic Jews, whose forefathers had come to Arabia, for this very occasion, rejected the Prophet. Their pretext was he was an Arab descended from Prophet Abraham's (a) elder son Ishmael (a), rather than Isaac (a) and therefore unacceptable to the racist Jews.

On the other hand, on Prophet Muhammad's (S) historic entrance into Yathrib, the Aws and Khazraj recalling the Jews' prophecy hastened towards him and accepted Islam, burying once and for all the bloody hatchet of tribal rivalry. Almighty Allah filled their hearts with unity, which Arabia had never known before, and gathered them under Islam's majestic banner. The Jews, treacherous as ever, turned away from Prophet Muhammad (S) as they had rejected and betrayed Prophet Jesus (a) 6 centuries ago.

Note

1. Bayt-ul-Muqaddis or simply Al-Quds in today's Zionist occupied Jerusalem.

Important Events of Madina

The Prophet's entry into Madina ushers in a new phase for the divine message. Islam gaining fresh followers began to assert its strength and soon started to spread out over the four corners of the Arabian Peninsula.

In the previous chapters we have already noted that the Prophet was 53 years of age at the time of his auspicious migration. In Madina he spent the remaining 10 years of his life and it was here that other brilliant aspects of his immaculate personality became fully manifest. The divine call now entered a decisive stage and many important events took place in Madina, which eventually laid a firm foundation for the spread of Islam to the furthest reaches of the globe. Here we shall study some of the major landmarks in the life of Prophet Muhammad (S) and Islam at Madina.

1. The Building of the First Mosque

The entry into Madina was followed by the building of the mosque, the first-ever for the Muslims who had just emerged from years of oppression in Makkah. It was one of the most important landmarks for Muslims who now had a centre of their own for open uninhibited gatherings, a school for learning the Qur'an and a headquarters for receiving necessary instructions from their leader.

Gone were the days of secret underground meetings in Makkah, where the fear of persecution had always weighed heavily for the faithful. Yathrib which from now onwards was Madinat-an-Nabi (city of the Prophet) or Al-Madina al Munawara (illuminated city), provided a free open atmosphere for the growth of the true faith.

Makkan immigrants mixed with the local populace, the 'Ansar' (Helpers), and cheerfully started giving shape to Islam's first-ever mosque which would be known as Masjid-an-Nabi (Prophet's Mosque). The building was soon constructed of clay and tree trunks with palm leaves serving as a thatched roof. The Messenger of Allah himself took part in the construction and the following year he enlarged its precincts to cover an area of 2475 square meters.

All Muslims enthusiastically assembled there for the daily prayers, which were led by the Prophet himself. He used to deliver sermons there, teach the Qur'an and the laws of Islam to the faithful, discourse with his companions, prepare them for 'Jihad' (holy struggle) and would look into their problems and other relevant issues. Thus, the Mosque was actually the headquarters of the first-ever Islamic State established by the Messenger. It still stands majestically today, frequently enlarged and beautified throughout the last fourteen centuries. The tomb of Prophet Muhammad (S) is situated within its enclosure, and draws millions of Muslims from all over the world.

2. Fraternization

The second important step taken by the Prophet in Madina was the fraternizing of 'Muhajireen' (Makkan Immigrants) with the 'Ansar' (Madinite Helpers) in the bonds of Islamic brotherhood. He fraternised each Muhajir with an Ansar, joining them together as brothers in faith. And he himself clasped the hand of his beloved cousin Ali bin Abi Talib (a) as the supreme symbol of brotherhood, fraternity and solidarity in the Islamic society.

Before proceeding further let us say a few words about the Muhajireen and the Ansar, who formed the pillars of the Islamic State. Allah, the Exalted describes them in the Qur'an as follows:

“And as for the first and foremost of the Muhajireen (emigrants) and the Ansar (helpers), and those who followed suit in good deeds; Allah is pleased with them and they are pleased with Him; and He has prepared for them gardens watered by running streams, therein dwelling forever; that is a supreme triumph.” (9:100)

The Muhajireen as the name suggests were the Muslim emigrants from Makkah who had followed the Prophet of Madina to safeguard their faith and to escape persecution from the infidels. They had embraced Islam in its early formative years and most of them had steadfastly endured severe pain and hardship in the way of liberty, truth and justice.

On the other hand, the Ansar were the indigenous inhabitants of Madina, who believed in the Message of Islam and rallied to the help of the Prophet. They welcomed him to their city, and fought alongside him against the pagans of Arabia. It was their faith and selfless devotion which cemented Islamic unity and brought many a glorious victory for Islam.

At the time of the H4ra most of the Muhajireen were poor and possessed nothing, but the Ansar displaying the finest example of Islamic brotherhood, provided them with their needs such as houses, money and food. They lodged them in their own houses, shared their wealth with them and gave their daughters in marriage to the Makkan Muslims.

Such were the Muhajireen and the Ansar - brothers sharing food, clothing and residence, and defending and helping each other as ordered by the Almighty. From them we learn patience, self-sacrifice, fraternity, piety and devoted zeal to spread the call of Islam to less fortunate people around the world.

3. The Islamic State

The other important event after the Hijra was the establishment of the Islamic State and Government by the Prophet, who by applying the gradual unfolding of divine commandments, moulded the hitherto ignorant Arabs into a real Islamic society. Expounding the eternal miracle of the Holy Qur'an and setting his own divinely inspired personality as a practical example, he firmly erected the pillars of justice and virtue. In short, Prophet Muhammad (S) presented to the dark world seething under tyranny and oppression, the most perfect ever constitution - spiritual, social and political and a key to their salvation both in this mortal life and the hereafter.

4. Jihad

The next stage was Jihad or holy struggle, a thing not known in Makkah. It was the natural consequence to the setting up of a state. Unbelievers, ever-intent to stamp out the divine call but seeing Islam finely knit unto a secure state, resorted to arms, and the Muslims had to follow suit to defend their faith, and according to Allah's injunctions went out to do battle with the aggressors.

The first ever battle between Islam and blasphemy occurred in the second year of the Hijra at a place called 'Badr' in which the new-found Islamic State, assembling a modest force of only 313 Muslims defeated a vastly outnumbering army of disbelievers. The victory led to many other battles and skirmishes with the Makkan infidels, who each time came out in larger numbers to avenge their previous setbacks, but by Allah's Grace suffered defeat after defeat at the hands of the faithful.

The victories brought strength and courage to the Muslims and helped facilitate the spread of Islam and monotheism to the farthest reaches of polytheist Arabia.

5. End of Jewish Plots and Treacheries

Ever since the Prophet's entry into Madina, the treacherous Jews had vehemently opposed him and his Islamic call, evoking memories of their hostility to the previous Prophet, Jesus Christ (a), half a millennium ago. The crafty Jews entered into an alliance with the polytheist Quraish in a bid to stamp out Islam. They conspired to kill Prophet Muhammad (S) despite the fact that he was lenient towards them and had treated them kindly, hoping to convince them of Islam's truth. But eventually as Jewish plots and aggressions increased, he had no choice other than to take up arms against them, in order to protect Islam and the Muslims. At the battle of Khaiber which is famous for Imam Ali's (a) heroic exploits, the Prophet defeated them ending Jewish intrigues and conspiracies in Arabia.

6. The Treaty of Hudaibiyah

Another important landmark in the Prophet's life and progress of the Islamic call was the treaty of Hudaibiyah.

One night Prophet Muhammad (S) had a dream in which he saw that he and his companions were entering the precincts of the Holy Ka'aba in Makkah to perform the 'Tawaf' (circumambulation), but the infidel Arabs were trying to obstruct their entrance. Following the dream, he decided to go to Makkah with some 1,500 Muslims to perform the pilgrimage. It was in the sixth year of the Hijra, and when the party arrived at a place called Hudaibiyah, the infidels confronted them and blocked all routes to Makkah. After some deliberations the infidels and the Prophet concluded a treaty, stipulating that the Muslim party would for the moment go back to Madina, but would return the next year for performing the pilgrimage. There were some other terms too.

As per the treaty the Messenger and his companions turned back to Madina, but the next year the Prophet along with a group of Muslims entered Makkah - 7 years after his historical migration - to perform the Umrah ritual (the lesser pilgrimage). Thus, his dream came true, and it was another undeniable proof of his Prophethood.

7. The Conquest of Makkah

Next followed the great event in the history of Islam, that was the conquest of Makkah, the then bastion of ignorance and disbelief. With it, idolatry was purged from the greater part of Arabia once and for all, and Allah's Sacred House the Ka'aba was cleansed of the filth of man-made objects. The event took place during the month of Ramadhan, in the year 8 A.H. and Makkah was liberated without a fight. Almighty Allah instilled the hearts of the idolaters with such fear that when Abu Sufyan, the leader of the infidels, and his men, saw the Muslim forces they were struck with awe and meekly surrendered. Thus the Messenger and his companions entered Makkah triumphantly, smashed the idols, performed the Tawaf, and returned to Madina.

The conquest of Makkah and the purging of idols from Holy Ka'aba proved a great victory for Islam. Following the event which is famous for Muhammad's (S) magnanimity towards his archenemies, the Makkan pagans, who all accepted Islam, people started embracing the true faith in multitudes.

8. Monarchs, Heads of State and Tribal Chiefs Invited to Islam

Allah bestowed victory upon His Prophet in his many battles, and the Muslims were now strong. Since the light of Islam had expelled ignorance from the greater part of the Arabian Peninsula, the Messenger of Allah now felt it his duty to enlighten neighbouring people about the truth of Islam. Accordingly he sent envoys to the Emperors of Persia, Byzantine and Abyssinia (Ethiopia) and to other heads of state and tribes inviting them towards guidance and reform. Some accepted, some gave polite 'diplomatic replies', while some others such as Chosroes of Persia were arrogant enough to betray their ignorance, by haughtily tearing the letters from the 'Mercy to the Worlds'.

9. Event of Mubahala

Among the messages which the Prophet (S) sent to kings and heads of state inviting them to Islam, was the one addressed to the Christians of Najran in Yemen. On receiving the letter the Christians refused to accept Islam but however decided to come to Madina to challenge the Prophet and to defend their deviated belief in the divinity and purification of Prophet Jesus (a).

In Madina, the Prophet presented them with proof and facts about Islam's eternal truth, citing references from the previously revealed Scriptures, but the Christians' irrational obstinacy prevented them from seeing the manifest truth. In the end the two parties decided to meet at an open place and invoke divine curse and punishment upon the lying side. Allah thereby ordered His Prophet to take along with him his immediate family to the meeting ground for the Mubahala1 .

“And whosoever disputes with you concerning this after the knowledge that has come to you, say: 'Come now, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray for Allah's curse upon the ones who lie.'“ (3:61)

The Christian elders came to the venue with their whole flock, and the Prophet as ordered by Allah came with his immediate family members, namely: daughter Fatimah, son in-law Ali and their two children, Hasan and Husayn. Never had the Christians seen such enlightened visages before. The moment the Chief Priest beheld Prophet Muhammad (S) and his noble family, he was filled with awe.

He realised that without doubt truth was with this blessed group of five and most surely Allah will respond to Muhammad (S) and his family's invocation if they choose to curse and destroy the Christians of Najran. Thus the Christians backed away from the challenge of Mubahala, and wisely came to terms with the Prophet, pledging to pay an annual tribute to the Muslims.

10. The Farewell Pilgrimage

In the tenth year of the Hijra, the Messenger of Allah (S) performed the Hajj (pilgrimage), with all his wives and a fairly large number of his Companions.

He reached Makkah on the 4th of Dhul Hijja and was soon joined by Ali (a), who hastened back from his successful missionary deputation to Yemen. During the Hajj ceremonies, the Prophet addressed a great multitude from Mount Arafat, in words which are eternal to this day in the hearts of believers. After praising the Almighty, he expounded the laws and tenets of Islam and abolished all existing practices of the days of Jahiliyah, charging the gathering to inform those not present and also to convey to posterity his eternal message.

The famous tradition called 'Thaqalain' was part of this sermon and we reproduce it below from 'Sahih Tirmidhi' for the benefit of our readers.

“I have been summoned (by Allah) and the moment is near for me to answer (to die). I leave among you the 'Thaqalain' (two precious things): the Book of Allah and my progeny; Allah's Book is like a rope extending from heaven to earth, and my progeny are the Ahlul-Bayt. The Merciful informed me that the two will not part with each other until they meet me at the pool (of Kawther in Paradise). I warn you against deserting them.”

11. Ghadir Khum

After performing the Hajj, he bade farewell to his native Makkah and set out for Madina. When the great procession reached the place from where the routes of the different caravans coming from various points of Arabia normally parted, suddenly the signs of divine revelation appeared and he stopped at a place called al-Juhfa near the spring (ghadir) of Khum. The Archangel Gabriel came with the following verse in order to impress the urgency of the divine command:

“O Prophet proclaim what has been revealed to you from your Lord, for if you do it not, you have not conveyed His message; and Allah will protect you from the (evil designs of) people...”Holy Qur'an (5: 67)

At once the Prophet ordered the whole party to be assembled, even summoning back those who had already left, for he had an important message to be delivered.

A pulpit made of camel saddles was hastily set-up. Ascending it, he delivered a sermon asking the people to be witness that he had faithfully performed the task of Prophethood entrusted to him by the Almighty.

The multitude cried in one: “We bear witness O Messenger of Allah.”

He asked, who in their opinion was more worthy of obedience than their souls, to which they replied that Allah and His Prophet know better.

Then he said: “O people! Allah is my Maula (Master) and I am the Maula (master) of believers.”

“Verily O Prophet of Allah”, came the unanimous reply.

Prophet Muhammad (S) then bent down and lifting up Ali bin Abi Talib (a) in his hands, showed him to the vast crowd and proclaimed those famous words, which guaranteed the continuation of divine leadership:

“For whomsoever I am Maula (master), this Ali is his Maula (master)...”

Thrice he proclaimed these words before descending the pulpit, relieved by having performed the great task which would save the Ummah from going astray.

The great multitude of Muslims surged towards Ali bin Abi Talib (a), felicitating him on his divine appointment. According to such famous scholars as Zamakhshari and Nasai, the first one to congratulate and swear allegiance (bai'ah) to Imam Ali (a) was Umar bin Khattab, who later became the second Caliph.

Gabriel descended again with another revelation, showing that the Almighty was pleased with His Prophet for having excellently performed the great final mission to mankind.

“...Today have I perfected unto you your religion and completed upon you My blessings and approved for you Islam as your religion...”Holy Qur'an (5:3)

This most important task ensured the continuity of divine guidance. Since the Prophets were divinely appointed, so should be the successors or trustees of the Prophets, especially so in the case of Islam, which is the final message to the human race.

All scholars and historians have testified that the event of Ghadir Khum2 did take place, and moreover books of Hadith are witness that on many and occasion, the Prophet had emphasised his cousin's pre-eminence, over all other Muslims.

12. The Prophet's Death

Two months after his return to Madina, the Messenger of Allah fell ill, Madina wore a look of gloom, because for a fortnight, the Prophet of Islam was confined in bed. The dawning of 28th of the lunar month of Safar proved to be fateful, for on that day the 'Mercy to the worlds' although weak with fever made his way to the mosque to lead the prayers, which also proved to be for the last time. Following a brief speech he returned to the house and after giving necessary instructions to his divinely ordained successor Imam Ali (a), he breathed no more. The sad day marked the end of final Prophethood.

Allah, through His last and greatest Messenger has revealed the perfect and the most comprehensive set of laws for the entire human race, a constitution, which is capable of catering to the needs of all generations till doomsday. Now the need for further revelations will no more arise, for the Almighty in His Eternal Wisdom has embodied each and everything in the Holy Qur'an and taken upon Himself the responsibility of guarding it from interpolation. Moreover the Prophet practically showed the implementation of divine laws.

The Qur'an together with the Prophet's Sunnah (traditions) is to remain a guiding light for all mankind, and to ensure their correct meaning and application, Allah granted the leadership of the Ummah to the Prophet's infallible household, the Ahlul-Bayt, who are the torch bearers of guidance for all Muslims.

Prophet Muhammad (S) was laid to rest in his mosque, and an aggrieved Imam Ali (a) performed the last rites of his noble cousin and father-in-law. He was survived by his daughter Fatimah and her two sons.

Today the grave of the Prophet is the site of pilgrimage and veneration for Muslims from all over the globe.

Notes

1. Mubahala means to invoke Allah's curse upon the lying side when two parties are contesting for truth.

2. For more details on the historic event of Ghadir Khum refer to such famous books as: Musnad Ahmad bin Hanbal, Part 1, page 118 & 119, part 4, page 281-370-372-373, part 5, page 347-370. Sunan bin Maja, Chapter 'Merits of Ali'. Mustadrik al-Hakim, part 3, page 109. Bin Kathir's History, part 5, page 210.

The Making of Early Muslims

Despite the feverish attempts of the Arab infidels to suppress the call of truth, the young Muslim community began to grow in numbers, as more and more people flocked to the call of Islam.

The Prophet's mission in Makkah can thus be classified under the following two periods:

The Secret Call

At first the Messenger of Allah called people to Islam secretly. He began with his immediate kinsmen, the Bani Hashim, explaining to them his divine mission. For three consecutive days he discoursed with them, without much success, and only his young cousin Ali (a), stood up every time saying 'I bear witness Muhammad is the Messenger of Allah.' The other members of his clan either mocked at him or remained silent, perhaps needing time to ponder over his words.

Without feeling the least discouraged, Muhammad (S) continued his work, encountering individuals and inviting them to Islam. By and large, the devoted group of Muslims increased around him, and he selected a secret secluded spot, to assemble the faithful and teach them the principles of Islam and the verses of Qur'an as they were gradually revealed. When the number of Muslims had reached 40, Almighty Allah ordered His Messenger to shun the garment of secrecy and make public the invitation to Islam.

The Public Call

As the number of committed Muslims began to grow, Almighty Allah commanded His Prophet to publicly announce the call to Islam. Some of the notable converts at this stage included Muhammad's (S) kinsmen such as Ja'far bin Abi Talib, Ubaidah bin Hareth bin Abdul Muttalib and etc...

The growing presence of such a strong Muslim community in their midst naturally annoyed the obstinate polytheists, who felt increasing danger to their hegemony. The infidels, who had no logic to defend their worship of manmade objects and stop the awakened masses from flocking toward the light of Islam, resorted to torture and other methods of oppression against the fledgling Muslim society. Bilal the Abyssinian, Suhaib the Roman, Khabab bin Art, and others underwent the most rigorous forms of torture at the hands of arrogant Jahiliyah.

The Mission Continues

Despite the hardships, the infant community of Islam stood steadfast in its beliefs. The Prophet's wife Khadija bint Khwailid who was blessed with a large fortune, put all her wealth and property at her husband's disposal, to help the spread of Islam. The personality of Abu Talib, Muhammad's (S) uncle, who was respected and admired by the Quraish, was instrumental in keeping the polytheist Arabs at a distance, and they were afraid of doing any bodily harm to the Prophet.

The Prophet continued to teach the young Muslim community, the divine revelations and the basic tenets of Islam. His most enthusiastic disciple and student was none other than his young cousin, Ali, who was the closest personality to Muhammad (S).

A point to note is that while all the early Muslims were mature people and had experienced the fruits and bitterness of growing up among the idols of Arabia, it was only Ali, who entrusted to his cousin's guardianship years before the call of Islam, was like Muhammad (S) - of a pristine pure personality and far removed from contemporary corruption. Perhaps it was divine providence that Ali should be groomed personally by the last and greatest Messenger to mankind. Hence, the young Ali imbibed all the knowledge directly from the Prophet himself.

Consequently the Da'wah (Islamic Call) of the Prophet falls into two clearly discernible periods as follows:

1. The period in Makkah, beginning with the age of 40 till his emigration to Madina 13 years later.

2. The period at Madina, beginning with the Prophet's historical arrival till his sad demise 10 years later at the age of 63.

The Makkan Period

If the Prophet's emigration to Madina opened new vistas for the message of Islam and its eventual expansion over the Arabian peninsula, nonetheless the Makkah period despite the persecution and hardships, was instrumental in laying the firm foundations of Monotheism, which were to flower in Madina later on.

Briefly speaking, the major landmarks of the Islamic call in this period are explained underneath for our readers:

1. The First Revelation

The coming of the Archangel Gabriel with the tidings of Prophethood and the first revelation, as we have already explained.

2. Da'wat Dhul-Ashira

The invitation to his kinsmen the Bani Hashim to accept Islam. The event known as Da'wat Dhul-Ashira was a formal announcement of Muhammad's (S) mission and a turning point in the history of the divine message and its spread. Undeterred it set the tone for the making of the first group of dedicated Muslims, who despite severe persecution and hardships gathered around the Prophet to assimilate the teachings and principles of Islam.

3. Isra’

The night journey Isra’ as described by the glorious verses of the Holy Qur'an.

“Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the Remote Mosque of which We have blessed the precinct...”Holy Qur'an (17:1)

What is meant by Isra’ is the bodily ascension of Prophet Muhammad (S) from the Sacred Mosque (Ka'aba) to the Remote Mosque in Jerusalem1 and thence to the heavens to the very presence of Almighty Allah, and back to earth in a very short span of the same night.

It is related that Gabriel descended one night with the heavenly mount Buraq whose speed as the name suggests is far greater than the speed of light, and took the Prophet to the highest and furthest point of the heavens where no creature has ever set foot, and thence the wonder-struck Muhammad (S) proceeded alone to the very presence of the 'Magnificent Light', that only a curtain divided him from the Omnipotent Almighty.

Then Allah spoke with his servant and showed him the signs of His Majesty. The event also known as Me'raj confirms that no creature ever, not even the past prophets or any heavenly being either, like the Archangel Gabriel, had been so near to the Almighty's proximity, as the Habibullah (beloved of Allah) was summoned by Allah that night.

4. The First Martyrs

The idolaters maddened at Bani Hashim and other Makkans for accepting Islam, singled out some Muslims like Bilal the Abyssinian, Ichabab bin Art and Yasir, his wife Sumaiyya and their son Ammar for severe torture. Despite the barbarities inflicted, the new Muslims refused to forego their faith in monotheism and eventually Yasir and his wife Sumaiyya were savagely martyred at the hands of the infidels.

5. The Emigration to Abyssinia

When the Messenger of Allah felt the growing danger threatening the very lives of the infant Muslim community and its helplessness against the infidels, he instructed some of them to migrate to Abyssinia. The immigrants were led by the Prophet's cousin Ja'far bin Abu Talib, and upon arrival there, were allowed to settle and practice their faith by the Abyssinian ruler Negus.

6. Siege and Social Boycott

Alarmed at the growing number of Muslims and fearing to do bodily harm to the Prophet, because of Abu Talib's towering personality, the Makkan Jahiliyah devised a plan of social boycott of the whole Bani Hashim clan. Hence a total boycott was imposed on the Bani Hashim and the new Muslims to such an extent that all links or contacts whether commercial or social, including buying or selling of goods and even matrimonial alliances were severed.

But the faithful Abu Talib was determined to protect his nephew the Prophet, and together with all his clan members as well as the other Muslims retired to the valley known as Shi'b Abi Talib on the outskirts of Makkah, where together, they could easily override the difficulties and also protect themselves from any incursions. Steadfastly, the Muslims bore the consequences of the siege, enduring pain, hunger and other difficulties for three long years, and ultimately frustrated the infidel's efforts, which forced the Makkan Jahiliyah to lift up the social boycott.

7. The Year of Great Grief

Shortly after the Bani Hashim and other Muslims emerged from Shi'b Abi Talib, a double calamity struck the Prophet. Umm al-Mu'mineen (mother of believers) Khadija al-Kubra who had given her husband unflinching support, sacrificing her great wealth and property for the cause of Islam, finally succumbed to the hardships and breathed her last. It was a great blow to the Prophet to lose his faithful beloved companion and the mother of his illustrious progeny. But another calamity was in store for Muhammad (S), and three days later that another great benefactor and sincere guardian, his uncle Abu Talib passed away from this mortal world.

These sad events occurred in the holy month of fasting, Ramadhan, three years before the Prophet's historic migration to Madina. Accordingly the year is known in the annals of Islamic History as the 'Year of Grief'.

8. The Retirement to Ta'if

Aggrieved by the double loss of his loving wife and doting uncle, and faced with the prospect of renewed hostility from the Makkan idolaters, who were emboldened by Abu Talib's death, the Prophet set out for the oasis town of Ta'if. But in Ta'if the call to Islam fell on deaf ears. No one believed in Muhammad's (S) invitation except an old Christian farmer called 'Adhasu' who embraced Islam.

The Arabs of Ta'if ridiculed the Prophet, encouraging simpletons and ignorant children to pelt him with stones and obstruct his path, wherever he moved. The Messenger convinced that his divine mission would not make much progress with the stonehearted people of Ta'if, returned back to his birthplace Makkah.

9. Meeting with a Yathrib Delegation

Even though the arrogantly ignorant Quraishites and other tribes of Makkah and Ta'if had scoffed at the message, divine providence was already at work facilitating help and the spread of Islam from hitherto unknown quarters. In the eleventh year of the Prophetic mission, Muhammad (S) started contacts with delegations.

He came across a group of people from Yathrib led by As'ad bin Zurara of the Khazraj tribe and invited them to Islam. His words received an attentive response, and the group believing in the truthfulness of this great monotheistic call became very happy. The leader asked the Prophet to send a Muslim with him to Yathrib to preach Islam, and hoped that the divine call would unite his tribe with the rival tribe of Aws, knitting them into a single Muslim people.

10. The First Allegiance of Aqaba

On returning to Yathrib the group started preaching Islam among the local people and made some progress. The next year a 12-member delegation of Yathrib Arabs came to Makkah and met the Messenger of Allah at a place called 'Aqaba' and swore allegiance to him as Muslims. On returning to their city they started inviting people towards truth. Thus Islam began to take roots and spread in Yathrib which was destined to be the Prophet's seat of power and would eventually become famous as Madina - the shortened form of Madinat-an-Nabi (city of the Prophet).

11. The Second Allegiance of Aqaba

During the next year of pilgrimage following the first allegiance, 10 men and 2 women from Yathrib called on the Prophet at the same place of Aqaba and swore allegiance to him, promising to defend and spread Islam. The historic meeting was attended by the Prophet's uncle Abbas bin Abdul Muttalib as a witness to the allegiance. The event was instrumental in spreading belief among a greater part of Yathrib citizens, who rallied to the cause of Islam as 'Ansar' (Helpers). Makkan Muslims to protect their beliefs now gradually started migrating towards Yathrib.

12. Conspiracy to Assassinate the Prophet

The Makkan Jahiliyah alarmed at the growing impact of Islam and their abject helplessness to contain its radiant rays conspired to assassinate the Prophet. Moreover, the death of Abu Talib that devoted guardian of infant Islam had removed an obstacle from their path, emboldening the haughty ignorants to plot Muhammad's (S) murder. But Makkan arrogance had reckoned the whole thing without taking into account the Omnipotent Creator Who is always watching over peoples' words and deeds and is even aware of the thoughts they entertain.

The Almighty Allah sent Gabriel to inform the Prophet of the dirty plot. As commanded, the Prophet asked his faithful cousin Ali (a) to sleep in his bed that night, and himself set out for Yathrib taking along one of his companions, the aged Abu Bakr, whom for some reasons he considered it unwise to leave behind at Makkah. That epoch-making night which marked a turning point in the message of Islam, Imam Ali (a) lay on the Prophet's bed as calm and composed as ever, that even the scores of infidels besieging the house and peeping through the windows, not the least suspected the real identity of the sleeper.

It is related that each Makkan tribe or clan was represented in the gang of conspirators hovering around the abode of divine revelation in their vain bid to extinguish the eternal light, even Muhammad's (S) own infidel uncle Abu Lahab was there claiming to represent the Bani Hashim.

At last before the break of dawn, the unholy gang burst into the Prophet's house, full of confidence to accomplish their dirty deed. But their all-night vigil proved as worthless as their stone-made gods, for to their utter surprise, the figure which calmly emerged from the covers and stood facing them was the Lion of Allah, Ali (a), and not whom they were seeking. Frustrated in their ungodly efforts, the infidels asked Ali the Prophet's whereabouts, to which they received the crisp and to the point reply: “Did you entrust him to me?” Thus Almighty Allah protected His Prophet from the evil of the idolaters, and escorted him safely away from their very midst, without the blind-hearted Arabs perceiving the least.

The event has another significance, for it brings into sharper focus the personality of Imam Ali (a) and his selfless devotion to the cause of Islam and to his cousin's life. He dauntlessly agreed to sleep on the Prophet's bed risking his life and limbs, If the late Abu Talib's personality had been until recently, a deterring factor for the Makkan polytheists from harming the Prophet, now his son the brave Ali had ably filled up the vacuum, showing readiness to sacrifice his own life for Muhammad's (S) sake. Almighty Allah rewarded Ali's selfless spirit of devotion by revealing the following verse of the Qur'an:

“And among people is he who sells himself to seek the pleasure of Allah...” (2:207)

Thus the Almighty brought the stratagem of the plotters to nought. By the time the Makkan infidels recovered from their shock, the Prophet was safely out of Makkah and on his way to Yathrib. Cautious, not to be overtaken by the conspirators lest they start the chase, the Prophet along with his companion Abu Bakr, took refuge in a cave of a mountain called Thawr, three miles south of Makkah.

The Quraish hastily set out to trace the Prophet, and a party of unbelievers arrived at the very cave of Thawr. Strangely, just as the idolaters neared the place, Abu Bakr, perhaps sensing danger suddenly started crying. His unwarranted cries, had not Almighty Allah descended tranquillity on him that very moment making him tight-lipped, would have been enough to lead the Quraish party to the Prophet's hide-out, periling the whole brave selfless episode.

The polytheists arrived at the cave's mouth with an expert tracker and looked everywhere around, but by Allah's command a spider had spun a cobweb over its entrance and a bird had come and laid eggs, presenting the semblance of an undisturbed virgin spot, where no soul had ventured of late.

Satisfied that no one was in the cave, the unbelievers turned back giving up all hope of finding the Prophet. Thus the Prophet safely proceeded to Madina. The Hijra (Migration) to Madina also marks the start of the Muslim Lunar Calendar and according to historians it took place on the 1st of Rabi-al-Awwal.

Yathrib - A Brief Description

It was an old oasis town with plenty of springs and wells and the brush surroundings abounded with date palms, vineyards and orchards of pomegranates and other fruits. Situated 450 kilometres north of Makkah it was inhabited by the idol worshipping Arab tribes of Aws and Khazraj. Certain Jewish tribes like Bani Quradha, and Bani Mugheer and Bani Qainqa'e also dwelt in Madina and had migrated to the town centuries before, to await the last Messenger of Allah, whom they found foretold in their Scriptures.

Deep enmity and a constant state of internecine warfare had sapped the energies of the two idolatrous Arab tribes, who had devastated each others' wealth and properties, in their blind hatred. In addition there was no love lost between the Arab and Jewish tribes. The Jews flaunting their sacred books used to mock the pagan Arabs, saying that soon a Prophet will emerge in Arabia and come to Yathrib and will put an end to their wicked ways.

But strangely enough when Prophet Muhammad (S) did finally proclaim his Prophethood and emigrate to Yathrib, it were the Arab tribes of Aws and Khazraj who renounced idolatry and accepted Islam, while the chauvinistic Jews, whose forefathers had come to Arabia, for this very occasion, rejected the Prophet. Their pretext was he was an Arab descended from Prophet Abraham's (a) elder son Ishmael (a), rather than Isaac (a) and therefore unacceptable to the racist Jews.

On the other hand, on Prophet Muhammad's (S) historic entrance into Yathrib, the Aws and Khazraj recalling the Jews' prophecy hastened towards him and accepted Islam, burying once and for all the bloody hatchet of tribal rivalry. Almighty Allah filled their hearts with unity, which Arabia had never known before, and gathered them under Islam's majestic banner. The Jews, treacherous as ever, turned away from Prophet Muhammad (S) as they had rejected and betrayed Prophet Jesus (a) 6 centuries ago.

Note

1. Bayt-ul-Muqaddis or simply Al-Quds in today's Zionist occupied Jerusalem.

Important Events of Madina

The Prophet's entry into Madina ushers in a new phase for the divine message. Islam gaining fresh followers began to assert its strength and soon started to spread out over the four corners of the Arabian Peninsula.

In the previous chapters we have already noted that the Prophet was 53 years of age at the time of his auspicious migration. In Madina he spent the remaining 10 years of his life and it was here that other brilliant aspects of his immaculate personality became fully manifest. The divine call now entered a decisive stage and many important events took place in Madina, which eventually laid a firm foundation for the spread of Islam to the furthest reaches of the globe. Here we shall study some of the major landmarks in the life of Prophet Muhammad (S) and Islam at Madina.

1. The Building of the First Mosque

The entry into Madina was followed by the building of the mosque, the first-ever for the Muslims who had just emerged from years of oppression in Makkah. It was one of the most important landmarks for Muslims who now had a centre of their own for open uninhibited gatherings, a school for learning the Qur'an and a headquarters for receiving necessary instructions from their leader.

Gone were the days of secret underground meetings in Makkah, where the fear of persecution had always weighed heavily for the faithful. Yathrib which from now onwards was Madinat-an-Nabi (city of the Prophet) or Al-Madina al Munawara (illuminated city), provided a free open atmosphere for the growth of the true faith.

Makkan immigrants mixed with the local populace, the 'Ansar' (Helpers), and cheerfully started giving shape to Islam's first-ever mosque which would be known as Masjid-an-Nabi (Prophet's Mosque). The building was soon constructed of clay and tree trunks with palm leaves serving as a thatched roof. The Messenger of Allah himself took part in the construction and the following year he enlarged its precincts to cover an area of 2475 square meters.

All Muslims enthusiastically assembled there for the daily prayers, which were led by the Prophet himself. He used to deliver sermons there, teach the Qur'an and the laws of Islam to the faithful, discourse with his companions, prepare them for 'Jihad' (holy struggle) and would look into their problems and other relevant issues. Thus, the Mosque was actually the headquarters of the first-ever Islamic State established by the Messenger. It still stands majestically today, frequently enlarged and beautified throughout the last fourteen centuries. The tomb of Prophet Muhammad (S) is situated within its enclosure, and draws millions of Muslims from all over the world.

2. Fraternization

The second important step taken by the Prophet in Madina was the fraternizing of 'Muhajireen' (Makkan Immigrants) with the 'Ansar' (Madinite Helpers) in the bonds of Islamic brotherhood. He fraternised each Muhajir with an Ansar, joining them together as brothers in faith. And he himself clasped the hand of his beloved cousin Ali bin Abi Talib (a) as the supreme symbol of brotherhood, fraternity and solidarity in the Islamic society.

Before proceeding further let us say a few words about the Muhajireen and the Ansar, who formed the pillars of the Islamic State. Allah, the Exalted describes them in the Qur'an as follows:

“And as for the first and foremost of the Muhajireen (emigrants) and the Ansar (helpers), and those who followed suit in good deeds; Allah is pleased with them and they are pleased with Him; and He has prepared for them gardens watered by running streams, therein dwelling forever; that is a supreme triumph.” (9:100)

The Muhajireen as the name suggests were the Muslim emigrants from Makkah who had followed the Prophet of Madina to safeguard their faith and to escape persecution from the infidels. They had embraced Islam in its early formative years and most of them had steadfastly endured severe pain and hardship in the way of liberty, truth and justice.

On the other hand, the Ansar were the indigenous inhabitants of Madina, who believed in the Message of Islam and rallied to the help of the Prophet. They welcomed him to their city, and fought alongside him against the pagans of Arabia. It was their faith and selfless devotion which cemented Islamic unity and brought many a glorious victory for Islam.

At the time of the H4ra most of the Muhajireen were poor and possessed nothing, but the Ansar displaying the finest example of Islamic brotherhood, provided them with their needs such as houses, money and food. They lodged them in their own houses, shared their wealth with them and gave their daughters in marriage to the Makkan Muslims.

Such were the Muhajireen and the Ansar - brothers sharing food, clothing and residence, and defending and helping each other as ordered by the Almighty. From them we learn patience, self-sacrifice, fraternity, piety and devoted zeal to spread the call of Islam to less fortunate people around the world.

3. The Islamic State

The other important event after the Hijra was the establishment of the Islamic State and Government by the Prophet, who by applying the gradual unfolding of divine commandments, moulded the hitherto ignorant Arabs into a real Islamic society. Expounding the eternal miracle of the Holy Qur'an and setting his own divinely inspired personality as a practical example, he firmly erected the pillars of justice and virtue. In short, Prophet Muhammad (S) presented to the dark world seething under tyranny and oppression, the most perfect ever constitution - spiritual, social and political and a key to their salvation both in this mortal life and the hereafter.

4. Jihad

The next stage was Jihad or holy struggle, a thing not known in Makkah. It was the natural consequence to the setting up of a state. Unbelievers, ever-intent to stamp out the divine call but seeing Islam finely knit unto a secure state, resorted to arms, and the Muslims had to follow suit to defend their faith, and according to Allah's injunctions went out to do battle with the aggressors.

The first ever battle between Islam and blasphemy occurred in the second year of the Hijra at a place called 'Badr' in which the new-found Islamic State, assembling a modest force of only 313 Muslims defeated a vastly outnumbering army of disbelievers. The victory led to many other battles and skirmishes with the Makkan infidels, who each time came out in larger numbers to avenge their previous setbacks, but by Allah's Grace suffered defeat after defeat at the hands of the faithful.

The victories brought strength and courage to the Muslims and helped facilitate the spread of Islam and monotheism to the farthest reaches of polytheist Arabia.

5. End of Jewish Plots and Treacheries

Ever since the Prophet's entry into Madina, the treacherous Jews had vehemently opposed him and his Islamic call, evoking memories of their hostility to the previous Prophet, Jesus Christ (a), half a millennium ago. The crafty Jews entered into an alliance with the polytheist Quraish in a bid to stamp out Islam. They conspired to kill Prophet Muhammad (S) despite the fact that he was lenient towards them and had treated them kindly, hoping to convince them of Islam's truth. But eventually as Jewish plots and aggressions increased, he had no choice other than to take up arms against them, in order to protect Islam and the Muslims. At the battle of Khaiber which is famous for Imam Ali's (a) heroic exploits, the Prophet defeated them ending Jewish intrigues and conspiracies in Arabia.

6. The Treaty of Hudaibiyah

Another important landmark in the Prophet's life and progress of the Islamic call was the treaty of Hudaibiyah.

One night Prophet Muhammad (S) had a dream in which he saw that he and his companions were entering the precincts of the Holy Ka'aba in Makkah to perform the 'Tawaf' (circumambulation), but the infidel Arabs were trying to obstruct their entrance. Following the dream, he decided to go to Makkah with some 1,500 Muslims to perform the pilgrimage. It was in the sixth year of the Hijra, and when the party arrived at a place called Hudaibiyah, the infidels confronted them and blocked all routes to Makkah. After some deliberations the infidels and the Prophet concluded a treaty, stipulating that the Muslim party would for the moment go back to Madina, but would return the next year for performing the pilgrimage. There were some other terms too.

As per the treaty the Messenger and his companions turned back to Madina, but the next year the Prophet along with a group of Muslims entered Makkah - 7 years after his historical migration - to perform the Umrah ritual (the lesser pilgrimage). Thus, his dream came true, and it was another undeniable proof of his Prophethood.

7. The Conquest of Makkah

Next followed the great event in the history of Islam, that was the conquest of Makkah, the then bastion of ignorance and disbelief. With it, idolatry was purged from the greater part of Arabia once and for all, and Allah's Sacred House the Ka'aba was cleansed of the filth of man-made objects. The event took place during the month of Ramadhan, in the year 8 A.H. and Makkah was liberated without a fight. Almighty Allah instilled the hearts of the idolaters with such fear that when Abu Sufyan, the leader of the infidels, and his men, saw the Muslim forces they were struck with awe and meekly surrendered. Thus the Messenger and his companions entered Makkah triumphantly, smashed the idols, performed the Tawaf, and returned to Madina.

The conquest of Makkah and the purging of idols from Holy Ka'aba proved a great victory for Islam. Following the event which is famous for Muhammad's (S) magnanimity towards his archenemies, the Makkan pagans, who all accepted Islam, people started embracing the true faith in multitudes.

8. Monarchs, Heads of State and Tribal Chiefs Invited to Islam

Allah bestowed victory upon His Prophet in his many battles, and the Muslims were now strong. Since the light of Islam had expelled ignorance from the greater part of the Arabian Peninsula, the Messenger of Allah now felt it his duty to enlighten neighbouring people about the truth of Islam. Accordingly he sent envoys to the Emperors of Persia, Byzantine and Abyssinia (Ethiopia) and to other heads of state and tribes inviting them towards guidance and reform. Some accepted, some gave polite 'diplomatic replies', while some others such as Chosroes of Persia were arrogant enough to betray their ignorance, by haughtily tearing the letters from the 'Mercy to the Worlds'.

9. Event of Mubahala

Among the messages which the Prophet (S) sent to kings and heads of state inviting them to Islam, was the one addressed to the Christians of Najran in Yemen. On receiving the letter the Christians refused to accept Islam but however decided to come to Madina to challenge the Prophet and to defend their deviated belief in the divinity and purification of Prophet Jesus (a).

In Madina, the Prophet presented them with proof and facts about Islam's eternal truth, citing references from the previously revealed Scriptures, but the Christians' irrational obstinacy prevented them from seeing the manifest truth. In the end the two parties decided to meet at an open place and invoke divine curse and punishment upon the lying side. Allah thereby ordered His Prophet to take along with him his immediate family to the meeting ground for the Mubahala1 .

“And whosoever disputes with you concerning this after the knowledge that has come to you, say: 'Come now, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray for Allah's curse upon the ones who lie.'“ (3:61)

The Christian elders came to the venue with their whole flock, and the Prophet as ordered by Allah came with his immediate family members, namely: daughter Fatimah, son in-law Ali and their two children, Hasan and Husayn. Never had the Christians seen such enlightened visages before. The moment the Chief Priest beheld Prophet Muhammad (S) and his noble family, he was filled with awe.

He realised that without doubt truth was with this blessed group of five and most surely Allah will respond to Muhammad (S) and his family's invocation if they choose to curse and destroy the Christians of Najran. Thus the Christians backed away from the challenge of Mubahala, and wisely came to terms with the Prophet, pledging to pay an annual tribute to the Muslims.

10. The Farewell Pilgrimage

In the tenth year of the Hijra, the Messenger of Allah (S) performed the Hajj (pilgrimage), with all his wives and a fairly large number of his Companions.

He reached Makkah on the 4th of Dhul Hijja and was soon joined by Ali (a), who hastened back from his successful missionary deputation to Yemen. During the Hajj ceremonies, the Prophet addressed a great multitude from Mount Arafat, in words which are eternal to this day in the hearts of believers. After praising the Almighty, he expounded the laws and tenets of Islam and abolished all existing practices of the days of Jahiliyah, charging the gathering to inform those not present and also to convey to posterity his eternal message.

The famous tradition called 'Thaqalain' was part of this sermon and we reproduce it below from 'Sahih Tirmidhi' for the benefit of our readers.

“I have been summoned (by Allah) and the moment is near for me to answer (to die). I leave among you the 'Thaqalain' (two precious things): the Book of Allah and my progeny; Allah's Book is like a rope extending from heaven to earth, and my progeny are the Ahlul-Bayt. The Merciful informed me that the two will not part with each other until they meet me at the pool (of Kawther in Paradise). I warn you against deserting them.”

11. Ghadir Khum

After performing the Hajj, he bade farewell to his native Makkah and set out for Madina. When the great procession reached the place from where the routes of the different caravans coming from various points of Arabia normally parted, suddenly the signs of divine revelation appeared and he stopped at a place called al-Juhfa near the spring (ghadir) of Khum. The Archangel Gabriel came with the following verse in order to impress the urgency of the divine command:

“O Prophet proclaim what has been revealed to you from your Lord, for if you do it not, you have not conveyed His message; and Allah will protect you from the (evil designs of) people...”Holy Qur'an (5: 67)

At once the Prophet ordered the whole party to be assembled, even summoning back those who had already left, for he had an important message to be delivered.

A pulpit made of camel saddles was hastily set-up. Ascending it, he delivered a sermon asking the people to be witness that he had faithfully performed the task of Prophethood entrusted to him by the Almighty.

The multitude cried in one: “We bear witness O Messenger of Allah.”

He asked, who in their opinion was more worthy of obedience than their souls, to which they replied that Allah and His Prophet know better.

Then he said: “O people! Allah is my Maula (Master) and I am the Maula (master) of believers.”

“Verily O Prophet of Allah”, came the unanimous reply.

Prophet Muhammad (S) then bent down and lifting up Ali bin Abi Talib (a) in his hands, showed him to the vast crowd and proclaimed those famous words, which guaranteed the continuation of divine leadership:

“For whomsoever I am Maula (master), this Ali is his Maula (master)...”

Thrice he proclaimed these words before descending the pulpit, relieved by having performed the great task which would save the Ummah from going astray.

The great multitude of Muslims surged towards Ali bin Abi Talib (a), felicitating him on his divine appointment. According to such famous scholars as Zamakhshari and Nasai, the first one to congratulate and swear allegiance (bai'ah) to Imam Ali (a) was Umar bin Khattab, who later became the second Caliph.

Gabriel descended again with another revelation, showing that the Almighty was pleased with His Prophet for having excellently performed the great final mission to mankind.

“...Today have I perfected unto you your religion and completed upon you My blessings and approved for you Islam as your religion...”Holy Qur'an (5:3)

This most important task ensured the continuity of divine guidance. Since the Prophets were divinely appointed, so should be the successors or trustees of the Prophets, especially so in the case of Islam, which is the final message to the human race.

All scholars and historians have testified that the event of Ghadir Khum2 did take place, and moreover books of Hadith are witness that on many and occasion, the Prophet had emphasised his cousin's pre-eminence, over all other Muslims.

12. The Prophet's Death

Two months after his return to Madina, the Messenger of Allah fell ill, Madina wore a look of gloom, because for a fortnight, the Prophet of Islam was confined in bed. The dawning of 28th of the lunar month of Safar proved to be fateful, for on that day the 'Mercy to the worlds' although weak with fever made his way to the mosque to lead the prayers, which also proved to be for the last time. Following a brief speech he returned to the house and after giving necessary instructions to his divinely ordained successor Imam Ali (a), he breathed no more. The sad day marked the end of final Prophethood.

Allah, through His last and greatest Messenger has revealed the perfect and the most comprehensive set of laws for the entire human race, a constitution, which is capable of catering to the needs of all generations till doomsday. Now the need for further revelations will no more arise, for the Almighty in His Eternal Wisdom has embodied each and everything in the Holy Qur'an and taken upon Himself the responsibility of guarding it from interpolation. Moreover the Prophet practically showed the implementation of divine laws.

The Qur'an together with the Prophet's Sunnah (traditions) is to remain a guiding light for all mankind, and to ensure their correct meaning and application, Allah granted the leadership of the Ummah to the Prophet's infallible household, the Ahlul-Bayt, who are the torch bearers of guidance for all Muslims.

Prophet Muhammad (S) was laid to rest in his mosque, and an aggrieved Imam Ali (a) performed the last rites of his noble cousin and father-in-law. He was survived by his daughter Fatimah and her two sons.

Today the grave of the Prophet is the site of pilgrimage and veneration for Muslims from all over the globe.

Notes

1. Mubahala means to invoke Allah's curse upon the lying side when two parties are contesting for truth.

2. For more details on the historic event of Ghadir Khum refer to such famous books as: Musnad Ahmad bin Hanbal, Part 1, page 118 & 119, part 4, page 281-370-372-373, part 5, page 347-370. Sunan bin Maja, Chapter 'Merits of Ali'. Mustadrik al-Hakim, part 3, page 109. Bin Kathir's History, part 5, page 210.


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