am 2013 - lahore ahmadiyya movement for the propagation of...
TRANSCRIPT
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The name HUDAIBIYAH denotes a grand victory for the Muslim nation. Though the Muslims in 6 AH (which corresponds to 628 AD) were by no means strong militarily, morale remained high at Hudaibiya. It had been six years since the Prophet Muhammad, peace on him, and his supporters had left Makkah. The pagans of Makkah had tried to crush the rising power of Islam and attacked Muslims at Madinah three times, first at the battle of Badr, then at the battle of Uhud and finally at the battle of Khandaq. The Muslims were not strong enough to launch a counterattack on such a large force at Makkah. The Prophet, peace on him, would declare his plan to visit Makkah to perform the Umrah later that year. A large caravan of 1400 pilgrims and 70 sacrificial camels consequently headed for Makkah. The leaders of Quraish at Makkah were alarmed at this congregation, and despite the fact that Makkans were bound to allow any unarmed pilgrims to perform Umrah; they prevented the Muslims from entering the city and sent their commander Khalid bin Walid with 200 fighters to stop them. Prophet Muhammad, peace on him, changed his route to avoid confrontation and traveled to a lesser known place called Hudaibiya on the western edge of the Harem territory. A battle was out of question as it was a sacred month and they were already in a state of consecration called “ihram”. From there, the Prophet, peace on him, then sent a message to the leadership of Makkah but they mistreated the emissary. Hulais bin Alqama, the chief of Ahabeesh, visited the Muslim camp and advised the Makkan tribe of Quraish that there was nothing to fear but his advice was ignored. Subsequently, they sent Urwah bin Massoud to negotiate, who then relayed that “I have visited the royal courts of Emperors Caesar, Kisra and Najashi (the Persian, Roman and Ethiopian courts) but I have never witnessed such respect and high esteem from followers like those of Muhammad. They have come purely for worship.” Still, the Makkan leaders were bent on preventing the Muslims from entering. As a last resort, the Prophet, peace on him, sent Uthman bin Affan, who was well-connected in Makkah, but he was detained and a rumor was spread that Uthman had been killed. Though 400km away from his city and possessing no
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Editor: Sadiq Noor - [email protected]
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proper arms to fight, the Prophet, peace on him, called on his followers to prepare for war. People rushed to pledge allegiance to the Prophet and the Makkans were soon informed that 1400 volunteers were ready to fight alongside him. Fearing them, the Makkans agreed to discuss new terms of peace with him. The Makkans released Uthman bin Affan and sent Suhail bin Amr Al-Thaqafi to negotiate the terms of a peace treaty. Though tough in his dealings, Al-Thaqafi later embraced Islam at their return to Makkah. Terms were agreed and documented, including an armistice between the two parties for the following ten years and the liberty for any person to join the opposing side if they so wished. In addition, they had stipulated that a Makkan travelling to Madinah would be sent back to Makkah but that migrants from Madinah would be allowed into Makkah to join Quraish. This depicted the Prophet’s absolute tolerance to those rejecting his teachings and his support for freedom of choice (even where sending back converts to Makkah was concerned, the Prophet had accepted this on the basis that the convert would attempt to spread Islam within his tribe). Furthermore, a minor whose father is still alive would not be able to join Muhammad without the consent of his guardian but that anyone from Madinah who joins the Quraish tribe would not be sent back. Finally, they had agreed that the Muslims would return to Madinah without entering Makkah but that they would enter Makkah the following year and perform the ‘Umrah’ ritual for a period of 3 days. The Makkans attempted to deliberately provoke the Prophet through rigorous terms, but the Prophet accepted the terms in spite of that in order to maintain peace and stability. This treaty, known as the Treaty of Hudaibiya, proved to be a turning point in the history of Islam. Very few people could visualize the long-term benefits of the treaty. The first advantage of the treaty was that a hostile Makkan leadership recognized the Prophet Muhammad, peace on him, as the head of state at Madinah. Secondly, the treaty curtailed the hostile behaviour of the Quraish against Muslims. They were now allowed to move freely and talk openly about Islam. Third, Muslims were allowed to make alliances with other tribes. Finally, the 10-year armistice with Quraish provided Muslims with a unique opportunity to preach Islam and to deal with their rivals in other parts of the peninsula. They would consequently go on to conquer the Jewish stronghold of Khyber and the tribe of Quraish could do nothing to stop this acquisition. Following the peaceful armistice at Hudaibiya, Islam increased by leaps and bounds. Quraish had lost three battles against the Muslims and people were now beginning to foresee the eventual triumph of Islam. Thus began the conversion to Islam in the thousands. The Prophet, peace on him, entered Makkah the following year with 2000 pilgrims alongside him, an increase of 600 from the previous year. The treaty is referred to in the 48th Surah (or Chapter) of the Qur’an. Quraish would later request that the clause stipulating that converts to Islam be returned to Makkah be abrogated, as runaways did not emigrate to Madinah knowing they would be returned but instead hid at the Red Sea coast and fought the trade caravans of Quraish as they passed. The treaty at Hudaibiya proved to be a prelude to the conquest of Makkah. As per the agreement, the tribe of Banu Bakr joined forces with Quraish and Banu Khaza’a entered into alliance with the Prophet, peace on him. Owing to a long history of enmity between the two tribes, Banu Bakr attacked Banu Khaza’a just 20 months later in the 8th year AH. Many people were killed and Quraish supported their allies with manpower and arms. Amr bin Salem of Banu Khaza’a, along with twenty men, rushed to Madinah and told the Prophet of the situation on the ground. He consequently sent word to Quraish to pay blood money for those killed and terminate their alliance with the Banu Bakr tribe or consider the Hudaibiya Treaty void. Quraish refused
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to pay nor break their alliance with Banu Bakr and voiced their approval to nullify the terms of the treaty. Wishing to avoid bloodshed, the Prophet, peace on him, would devise a secret strategy to surround Makkah with large force so that Makkans could surrender without a fight. Indeed, the Prophet had declared his preparation for war without specifying a location. The Muslim tribes rushed to Madinah in the month of Ramadan of the 8th year AH. Various northern tribes had entered the fold of Islam in these 20 months following the conquest of Khyber and Taima. Muslim volunteers came in the thousands. The famous tribes of Aslam, Sulaim, Ghifar, Muzaina, Ashjaa and Juhaina joined the Islamic forces. Muslim forces marched towards Makkah and camped at Marr Zahran. They then surrounded the holy city. The Quraish were perplexed by this sudden attack. The Muslims had also sealed all possible routes of escape. The Prophet, peace on him, had declared a general amnesty and the entire city surrendered to him on the 10th day of Ramadan. It is of great significance that the arch enemies of Islam grasped the situation and embraced Islam after the Hudaibiya treaty and prior to the conquest of Makkah. These included Abbas bin Abdul Muttalib, the Prophet’s uncle, Abu Sufyaan of Quraish, Khalid bin Walid and Amr bin Al Aas, the would-be conqueror of Egypt. Later, Ikrimah bin Abu Jahl, Uteba bin Abi Lahab, Safwan bin Umayyah, Kaab in Zuhair, Suhail bin Amr, Hakim bin Hizam and Hindah bint Rabeeah embraced Islam. Practically, there remained virtually no enemies to Islam in Makkah. The Makkan leadership, which had previously banned his entry to the city in the 6th year following his immigration, welcomed him as their head within 22 months, thus highlighting the great achievement of the Hudaibiya treaty. The Prophet Muhammad, peace on him, had thus achieved his divine mission. While he embraced slaves such as Bilal bin Rabah, Zaid bin Haritha and Wahshi, he was also able to cultivate the ruling elite. He addressed nine important letters to the rulers of leading empires and prominent kingdoms including King Najashi, ruler of Abyssinia, Emperor Heraclius of Rome, Emperor Chosroes of Persia, King Makawkas of Egypt, Hauza bin Ali, the ruler of Yamamah in Yemen, the ruler of Busra in Jordan, Harith bin Shammar, ruler of Damascus, Manzar bin Sawi, ruler of Bahrain and Jeefar, ruler of Oman. All these letters were received with great ovation except for the Persian emperor, who is said to have torn it up. The empire itself disintegrated when the emperor was killed by his own son as predicted by the Prophet Muhammad, peace on him. Such was the significance of the events that took place at Hudaibiya near Makkah. People were to visit this historical place and a mosque was to be erected at the place where the Prophet offered prayers during his stay. This mosque, near Shumaisi, lies about 20km away from Makkah on the old road leading up to Jeddah.
Hudaibiya
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Wo
men
in
Isla
m
R A M L A H ‘A Woman of Faith and Dignity’
We do not know the date when Umm Habiba
{Ramlah bint Abu Sufyaan}, got married
to the Prophet, peace on him. Most probably it was
when her father had become the chief of
Makkah, who carried the responsibility of
bringing about the downfall of Prophet
Muhammad and the message of Islam. She was
in Abyssinia when the marriage took place,
while her husband was in Madinah. When her
father in Makkah heard of her marriage, he said
in reference to the Prophet, peace on him: “He is a
man of honor who brings no shame to
anyone.” Nor do we know the date when she
traveled to Madinah to join her husband.
Biographies of the Prophet, peace on him, assume
that she traveled when the last of those left in
Abyssinia returned to Arabia. This was at the
beginning of year 7, just when the Battle of
Khyber had finished. To suggest that she
returned with this last batch is probably
inaccurate, because it is reliably accurate that
Negus, the King of Abyssinia, sent her to the
Prophet, peace on him, with Shurahbeel ibn Hasanah.
We know that this last batch included 16 men,
all of whom are mentioned by name.
Shurahbeel is not one of them, which gives a
strong indication that he returned earlier,
accompanying Umm Habiba.
Her return to Madinah was celebrated by the
Muslim community. In fact, Uthman ibn Affan
held a banquet in her honor, as he was related
to her. His father was the brother of her mother.
As he was married to the Prophet’s daughter, he
felt the marriage joined together two of his
relatives.
Ramlah {Umm Habiba} continued to feel
perturbed by the enmity between her father, Abu
Sufyaan, who led the Makkan unbelievers in their
successive attempts to crush Islam. Yet she
continued to hope that a change would come
about to make her father see the light of Islam.
This happened shortly before the Prophet, peace on
him, entered Makkah, putting a final end to all
aspects of idolatry in the city that has continued
ever since to be the focus of all Muslims,
wherever they happen to live. In fact, the Prophet,
peace on him, made a gesture of honor to Abu Sufyaan
when he declared himself a believer. The pledge
of security extended to the people of Makkah
gave Abu Sufyaan the privilege of complete
safety for his guests. Anyone who was in Abu
Sufyaan’s home was safe.
In the Prophet’s home, Ramlah conducted herself
with complete dignity. Among the Prophet’s
other wives, she held her position, unwilling to be
led by anyone. Not even Ayesha could impose
anything on her. At the same time, she kept
herself above the rivalries that might disturb the
calmness in the Prophet’s home. Shortly before
her death, Ramlah called Ayesha to come over.
She said: “There might have been situations
between us that could occur between any two
wives. May I ask your forgiveness for those?”
Ayesha willingly did so. Ramlah said: “May God
forgive you and myself whatever might have
happened between us.” Ayesha said the same.
Ramlah also did the same with Umm Salamah,
who also prayed for their mutual forgiveness. To
each of them, Ramlah said: “You have pleased
me. May Allah give you abundant pleasure.”
Ramlah died in year 44. She has reported 65
Hadiths which are related in the six authentic
anthologies of Hadith.
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G H A Y B
Islamic View On Numerology
Could you please explain the status of Ilm-e-Ghayb in the light of the Qur’an, and the
Sunnah? What does it include? A friend of mine is a keen student of Numerology. She was
able to tell me some amazingly correct things about my past life, which I am sure she did not
learn --- either from me or from anyone else in the past and in the present, including some very private things. She says that
she worked that out from my date of birth and some other numbers. I realize that only God knows the future and He
encompasses everything in His knowledge, but is numerology similar to palmistry or astrology?
The term ‘Ilm-e-Ghayb’ literally means “Knowledge of what is absent”. It is made of two words, the first
means “knowledge”, and the second, Ghayb, means “Absent, Hidden, Kept Away, Concealed, etc.” It is
often used in the Qur’an as part of God’s knowledge, who is described as “the One who knows what is
absent and what is present.” Unfortunately, in Qur’anic translations, this term is often rendered as
“Knowledge of the unseen”, which is a very narrow sense of the word, because Ghayb is not merely
unseen. It could be absent or concealed in many different ways. Perhaps a better translation is “that
which lies beyond the reach of human perception.” But even then, the Arabic term has a wider reference.
Believers are described as those:
“Who believe in the Ghayb and attend to their prayers .......”
What is clear in the Qur’an is that such knowledge is clearly reserved for God and He does not give any
part of it to anyone, except to some of His messengers and prophets. Such knowledge He imparts to
them to support them as they go about the discharge assigned to them of delivering God’s message to
people. Thus we read in the Qur’an:
“He alone knows that which is beyond the reach of a created being’s perception,
and to none does He disclose anything of His unfathomable knowledge, unless it
be to a messenger whom He has been pleased to choose.” [the Jinn-72:26-27]
The statement is very clear, and it occurs in the Surah entitled the Jinn, because many fortune-tellers
claim that they have contacts with the jinn. This statement refutes their claims by stating that not even
the jinn have such knowledge.
An example of how God gives such knowledge to His messengers is found in the opening of Surah 30, Al
Room, which mentions the defeat suffered by the Byzantine Empire at the hands of the Persian armies. It
then tells the Prophet, peace on him, that 1) the Byzantine will be victorious in a few years time, and 2) the
believers will be delighted with victory granted by God. This Surah was revealed in Makkah when the
Prophet, peace on him, and his companions were a small-persecuted minority, practically without any power.
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A M
utual Rig
ht W
ith A
LLAH
Worship
HIM Alone
Within a few years, the Byzantine scored a great victory, and on the same day the Muslims won their first
major battle against the idolaters, which was the Battle of Badr.
Because of this clear reference to knowledge of what is absent, which includes everything concerning
the future; it is strictly forbidden to consult fortune-tellers of any type. The Prophet, peace on him,
describes such people as “Liars even when they tell the truth.” They will never be able
to tell all the truth. They may hit on some aspect of it, but it is always a question of coincidence. It is
never based on certainty. Hence, consulting such people is a grave sin. The Prophet, peace on him, says:
“Whoever goes to a fortune-teller disbelieves in what has been revealed to
Muhammad.”
Having said that, we go back to your other point of numerology, I do not know anything about this apart
from what is taught as arithmetic and mathematics. To suggest that numbers have an effect on our lives
is an exercise of fortune telling. As to how your friend was able to tell you about your past, she must have
learned it from other sources.
We have clear advice from the Prophet, peace on him, and I repeat here what has been stated earlier here in
above. The Prophet, peace on him, describes such people as:
“Liars even when they tell the truth. They may hit on some aspect of it, but it is
always a question of coincidence.”
The Prophet, peace on him, often
made concise statements
that were far-reaching in
significance. He was not
given to verbosity. On the
contrary, he always referred
to broad subjects in the
most precise and concise of
manners. The Prophet, peace
on him, refers to this as he says, “I have been gifted
with comprehensive speech.” When we consider
his Hadith from the point of view of literary
merits and scope of expression, we find that his
description is clearly accurate.
On one occasion, he summed up the
relationship between God and mankind in two
short statements. Consider the following Hadith
reported by Mu’adh ibn Jabal, a famous
companion of the Prophet:
“I was behind the Prophet, peace on
him, on his mount when he said to
me, ‘Mu’adh!’ I said: ‘I am at your
service.’ He repeated this address
three times and I replied in the same
manner. He then said: ‘Do you know
what right mankind owe to God?
That they worship Him alone,
associating no partners with Him.’ He
traveled on for a while and then said
to me; ‘Mu’adh!’ I said: ‘I am at your
service.’ He said: ‘Do you know what
people earn from God by right if they
do that? That He would not put them
to any suffering’.” [Al Bukhari, Muslim, Al Tirmithi, Abu
Dawood]
This Hadith outlines in a most precise manner
the essence of faith and what people merit if
they truly believe. The fact that the Prophet, peace
on him, addressed Mu’adh, who was one of the
most learned companions of the Prophet, peace on
him, three times before saying anything about
what he wanted to say served to make the
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addressee most attentive. It was clear that the
Prophet, peace on him, was preoccupied with
something of great importance. Hence, his
companion was awaiting his communication
with much interest. When the Prophet, peace on him,
spoke, he certainly gave a highly important
message, putting it is the clearest of terms. He
stated something owed by all people to God,
and described it as a right belonging to God
Almighty. Moreover, the Prophet, peace on him, did
not wait for his companion to say whatever he
knew the answer to his question; he gave the
answer immediately. “People must
worship God alone, associating no
partners with Him.”
This is the basic and most fundamental principle
of faith, which admits of no compromise
whatsoever. A person may either believe in
God’s oneness, or he may not. If he believes that
all Godhead belongs to God alone, he must
guard against any trace of polytheism, in any
shape or form. The Prophet’s statement suggests
that when people fulfill this condition, they
meet the basic requirement of faith.
The Prophet, peace on him, left his companion to
contemplate his statement for a while before he
put to him another question. This time he asks
whether he knows the result that people could
expect. Again the Prophet, peace on him, describes
this as a right which is owing to people for their
fulfillment of their basic requirement. This right
is that God would not punish them.
It is a very clear and straightforward bargain,
establishing mutual rights: God’s right to be
worshiped alone, without any claim assigning
partners to Him, whether in people’s minds or
actions; and people’s right to suffer any
punishment. These means that when people
truly believe in God’s oneness and worship Him
alone, they spare themselves punishment in the
Hereafter. This is a great prize, which all people
should try to achieve. The way is facilitated for
them by this outline the Prophet, peace on him, gives
them.
But what does this actually mean in practice? Is
it sufficient that people recognize God’s
oneness? The Prophet’s statement is precise. It
gives two qualities as owing to God: worship
Him and believing in His oneness. This
statement does not stop at mere intellectual
and theoretical ideas. The recognition of God’s
oneness has a practical manifestation in
worship. Proper worship is offered in the
manner satisfactory to God, which He has made
clear to us through His messenger. His oneness
means that we allow no trace of associating
partners with Him, in worship, legislation or
daily actions. It requires an acknowledgment of
His sovereignty over both the universe and
human life.
An authentic Hadith, on a different topic
mentions that the Prophet, peace on him, used to visit
Umm Haram bint Milhan, who was an aunt of
the Prophet, peace on him, through breast-feeding.
“On one of his visits, she gave him a
meal and then she stroked his head
and he relaxed and slept. A short
while later, he woke up smiling and
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she asked him the reason for his
smile, and he said: ‘I was shown in my
dream a group of my community
traveling by sea, looking like kings
on their couches.’ She said,
‘Messenger of God, pray God to make
me one of them.’ He said, ‘You are one
of them.’ He then dozed off again, and
woke up smiling. Again she asked
him why he was smiling, and he said
the same thing. Once more, she said,
‘Pray God to make me one of them.’
The Prophet, peace on him, said to her,
‘You are in the first group.’ She was
subsequently married to Ubadah ibn
Al Samit who joined an expedition by
sea and he took her with him. On the
way back, as she was about to ride a
mule, she fell off, broke her neck and
died.” [related by all six, Malik & Ahmad]
This is a highly authentic Hadith from which we
may deduce several rulings, such as the
desirability of visiting a woman related by
breast-feeding and treating her as one would
treat a blood relation of similar rank. Umm
Haram was an aunt of the Prophet, peace on him, and
as such she was unlawful for him to marry.
Hence, he visited her, ate at her place and slept.
She stroked his head to make him relax, and
waited upon him. She asked him why he was
smiling, as would any close relative.
We also find in this Hadith a basis for women
going out with a Muslim army to fight or to give
support, even though the expedition requires a
highly unusual effort. For the Arabs in Madinah,
traveling by sea was felt
to be a very hazardous
task, because they lived in
a city in the midst of a
vast desert, far off any
coastal area. When the
woman felt that the
Prophet, peace on him, was
very pleased with those who would be
undertaking such a task, she requested him to
pray that she would be among them. He did so,
assuring her that she would be one of them.
When she repeats the request after the second
nap the Prophet, peace on him, had with the same
dream, he told her that she would be with the
first group.
What the Prophet, peace on him, said to her came
true. She traveled with her husband, whom she
married after this particular incident. Their
expedition was by sea during the reign of the
third Caliph, Othman ibn Affan. The commander
of that expedition was none other than
Mu’aawiyah ibn Abi Sufyaan, a companion of
the Prophet, peace on him, who was later to become
the fifth Caliph.
“Say: If you love Allah, follow me: Allah will love you, and grant you protection from
your sins. And Allah is Forgiving, Merciful. Say: Obey Allah and the Messenger; but if
they turn back, Allah surely loves not the disbelievers.”
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From the first ray of sun
Until my day is all done
I thank Allah for another day
Before I sleep, to Him I pray
Bring us health for now and ever
Bless me, my father and my mother
My grandparents, uncles and my
aunties
Bestow Your love on us all please
Keep us away from everything bad
Always guide us on the right path
Make me good, make me wise
Make me strong, and everything nice
Here’s a little
poem to read
to your
children.
I have been
reading it,
since I wrote it,
to my daughter
and she seems
to like it so
yours might
too!
Siddiqa Sadiq
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The Prophet, peace on him, was always ready to address his message
to all people. He never allowed the position of any person to
deter him from attempting to make Islam known to him and
inviting him to accept it. All people have the same nature that
is receptive to the call of faith. When they listen to it with an
open mind, they are bound to respond positively to it. It is only
when they let their immediate interests and concerns interfere
that they might take a negative attitude. Otherwise, it is
ingrained in human nature that it should believe in its Creator,
the Supreme Being who created the universe and conducts its
affairs.
The Prophet, peace on him, never hesitated to address with his
message anyone who would listen. People who had their high
positions might give a response that is less than positive, but
that would not deter the Prophet, peace on him. Anas reports: “The
Prophet, peace on him, sent one of his companions to a
man of high position to put to him the message of
Islam and invite him to believe in God Almighty.
The man said to the Prophet’s emissary: ‘What is
this Lord of yours in whom you want me to
believe? Is He made of iron, copper, silver or gold?’ The emissary went back to the
Prophet, peace on him, and reported to him. He sent him again to the man, and the man
repeated the same question. This occurred a third time and the emissary came
back to the Prophet, peace on him, to report on the man’s arrogance. The
Prophet, peace on him, said to him: ‘God Almighty has sent a thunderbolt which
hit your man and burned him. Soon afterward a Qur’anic verse was revealed
stating: (Thunder --- “Ar-Ra’d” 13:13)
واعق فيصيب بها م عد بحمده والمالئكة من خيفته ويرسل الص ن يشاء ويسبح الر وهو شديد المحال وهم يجادلون في للاه
And the thunder celebrates His praise, and the angels too for awe of Him. And He sends
the thunderbolts and smites with them whom He pleases, yet they dispute concerning
Allah, and He is Mighty in prowess.”
Another version of this incident mentions that when the companion went back to the Prophet, peace on him,
to report on his second mission, he said: ‘Messenger of God! This man is too intransigent.’
Nevertheless the Prophet, peace on him, sent him the third time. “He repeated his address to him. As
the man was speaking to him God sent a cloud over his head. It then thundered
and a thunderbolt fell of it which took away the bone of his skull.” (Al Tabarani / Al Bazzar)
While the focus of our attention here is the fact that the Prophet, peace on him, did everything he could to
make the message of Islam known to all and sundry, we should not lose sight of the fact that God
PROPHET MUHAMMAD
Peace and Blessings of Allah on him
As A Man
“Thunderbolt Striking the Arrogant”
“Tarbiyyati” Class Page for ‘Sh’aban Al-Ahmadiyah’
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speeded the punishment of this arrogant man when he repeatedly talked about God in a derogatory
way, asking from what He was made of.
Another case of Islamic advocacy during the Prophet’s lifetime was that of Abd Al Rahman ibn Auf,
one of the main figures among the Prophet’s companions. Indeed he was one of the ten companions of
the Prophet, peace on him, who were specifically given the happiest news of all, which is admission into
heaven. Of course all the Prophet’s companions have been given this news in more than one verse of
the Qur’an, but the Prophet, peace on him, singled out these ten on a particular occasion. This gives them a
special distinction.
The Prophet, peace on him, called in Abd Al Rahman ibn Auf and said to him: “Get ready, as I want to
send you on a mission.” This was in the month of Sh’aban in year 6 of the Islamic calendar. He
sent him at the head of a force of 700 of his companions on an expedition to Doomat Al Jandal, where
the Kalb tribe lived. Doomat Al Jandal was some 450 km to the north of Madinah, on the route to
Syria. As they were about to leave, the Prophet, peace on him, gave them clear instructions, saying: “Fight
all together in God’s cause against those who deny Him. Do not commit any
injustice, or treachery, and do not disfigure any dead person. Do not kill a child.
This is God’s order to you and the practice of His Prophet, peace on him, as he sets you
the example to follow.” The Prophet, peace on him, then gave Abd Al Rahman the banner and he set
on his mission.
When Abd Al Rahman was in Doomat Al Jandal with his men, he called on its people to accept Islam,
continuing this for three days. On the third day, Al Asbagh ibn Amr Al Kalbi declared his acceptance
of Islam. He was the chief of the tribe and he was a Christian. Abd Al Rahman wrote to the Prophet,
peace on him, informing him of this and requesting his instructions. He sent his letter with a man from
Juhaina, called Rafi’ ibn Makeeth, the Prophet, peace on him, replied telling Abd Al Rahman to marry Al
Asbagh’s daughter, Tumadir. He did and she gave him a son known as Abu Salamah.
In the last few years of his life, the Prophet, peace on him, sent many missions to different tribes and areas.
By that time, Madinah was secure and opponents of Islam were largely weakened. There was no danger
threatening the Muslim State, particularly after the signing of the Al Hudaibiya peace treaty with the
Quraish. Hence, the Prophet, peace on him, despatched his companions to address people and tell them about
Islam, making it clear to them that it was God’s final message and that they were required to follow it.
One of the missions the Prophet, peace on him, sent was led by Amr ibn Al Aas, who only accepted Islam in
year 7 or early in year 8. His destination was the tribe of Baliyy, because Amr’s mother belonged to
that tribe which lived in north Arabia. The Prophet, peace on him, felt that they would be more responsive to
Amr, considering his maternal relationship with them. As Amr arrived at a place well known as Al
Salasil, near the quarters of the Judham tribe, he feared that the group with him was too small and he
entertained some foreboding. Therefore, he sent message to the Prophet, peace on him, requesting support.
The Prophet, peace on him, sent him Abu Ubaidah ibn al Jarrah at the head of a force that included some of
the very early and most distinguished Muslims, including Abu Bakr and Omar. The Prophet, peace on him,
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told Abu Ubaidah not to allow disagreement between him and Amr. Therefore, when Abu Ubaidah
joined up with Amr, the latter insisted that he was the commander, as Abu Ubaidah was sent as
support. Abu Ubaidah suggested that each would command the unit sent with him, but Amr refused.
Therefore, Abu Ubaidah agreed to be under Amr’s command.
This is just an example of how the Prophet’s companions, particularly the early ones, used to carry out
his orders to the letter. By any standard, Abu Ubaidah should have been the commander, and it would
have been honorable for Amr to be under him, particularly considering that his group included some of
the most distinguished of the Prophet’s companions. But since the Prophet, peace on him, told him not
to disagree with Amr, he accepted his command.
..... and the point is !!!!!!
“At this point the question may be raised that if such a stature is
accepted for the Messiah and my humble self,
Then what position is left for our Leader, our Master, Leader
of all leaders, the most excellent of Messengers, the seal
of Prophets, Muhammad, the chosen one, on whom be the peace and
blessings of Allah.
So may it be known that the Prophet’s status is such an elevated and
superior one that it was only given to that person of perfect qualities;
it is not possible for anyone else to reach that condition and status”. (Taudhih-i-Maram)
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R E U T E R S
Children who have trouble sleeping tend to do
worse in school than their peers who get a good
night’s sleep, a new study suggests.
Researchers in Brazil looked at children age
seven to 10 who attended Sao Paulo public
schools. They found kids with symptoms of
sleep disorders or sleep breathing disorders
earned lower grades than those without
problems sleeping, on average.
13% of children with difficulty sleeping had
failing grades in Portuguese, compared to 9%
of those without sleep problems. Likewise, 25%
of kids with disrupted sleep had failing math
grades versus 8% of children without trouble
sleeping.
“Because (symptoms of sleep disorders) and
particularly (sleep breathing disorders) are highly
prevalent, we suggest that all health
professionals and educators become aware of
this striking effect and take appropriate
actions to solve or mitigate what could very
well constitute a public health issue,”
researchers led by Luciane Bizari Coin de
Carvalho from the Universidad Federal de Sao
Paulo wrote.
Experts estimate that roughly one-quarter of US
children have disrupted sleep at some point
during childhood. Erratic bedtime hours and
anxiety, either at school or at home, may
contribute. Other children may have
unrecognized sleep disorders, such as sleep
walking, nightmares or insomnia, or sleep
breathing disorders, like sleep apnea. Some
medications, including those for asthma or
attention-deficit/hyperactivity disorder, can
affect sleep. The underlying medical problems
may also cause sleep disturbances.
Poor sleep among children has been tied to
obesity, which over the long term increases the
risk of heart disease and diabetes. And poor
school performance has been linked to early
dropout rates ---- so the new findings may have
implications beyond getting a good night’s
sleep, researchers said.
From 1999 to 2001, the researchers distributed
5400 questionnaires asking about symptoms of
sleep disorders and sleep breathing disorders to
children in Sao Paulo public schools.
Then they looked at the Portuguese and Math
grades of 2384 children whose parents filled
out and returned the questionnaire. The study
team found about 31% of the children had
symptoms of sleep disorders ---- such as
difficulty falling or staying asleep, or feeling
sleepy all the time ---- and close to 27% has
sleep breathing disorders. Those students’
grades were significantly lower than the grades
of kids without sleep disorder symptoms.
In Brazil, grades are based on a scale of 0 to 10,
with 5 considered passing. Average Portuguese
grades were 6.6 for kids with sleep problems,
compared to 7.1 among those with no sleeping
trouble. Likewise, children with symptoms of
sleep disorders or sleep breathing disorders
earned an average grade of 6.3 in Math,
Poor Sleep Tied to Kids’ Lower Academic
Performance
H E
A L
T H
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PRAYERS FROM QUR’AN AL-KAREEM
compared to 7.1 for other children, according to
findings published in the journal Sleep
Medicine. However, the new study can’t say
definitively that sleep problems were to blame
for poor grades, researchers said. “This study
doesn’t prove that a sleep disturbance causes
decreased academic performance,” Bazil
said, “but it shows an association. Basically
every category of sleep disturbance the
authors looked at correlated with decreased
academic performance.”
المين من أنصار ار فقد أخزيته وما للظ نا إنك من تدخل الن رب
نا ا رب كم فآمن نا سمعنا مناديا ينادي لإليمان أن آمنوا برب نا إن ب رئاتنا وتوفنا مع األبرار ذنوبنافاغفر لنا ا سي وكفر عن
نا على رسلك وال تخزنا يوم القيامة إنك ال تخلف الميعاد نا وآتنا ما وعدت ربOur Lord, whomsoever Thou makest enter the Fire, him Thou indeed bringest to
disgrace. And there will be no helpers for the wrongdoers. Our Lord, surely we have
heard a Crier calling to the faith, saying: Believe in your Lord. So we do believe. Our
Lord, grant us protection from our sins and remove our evils and make us die with
the righteous. Our Lord, grant us what Thou hast promised us by Thy messengers
and disgrace us not on the day of Resurrection. Surely Thou never failest in (Thy)
promise!
لت وهو رب العرش العظيم ال إلـه إال هو عليه توك فإن تولوا فقل حسبي للاهBut if they turn away, say: Allah is sufficient for me — there is no god but He. On Him do I
rely, and He is the Lord of the mighty Throne.
قين إ ة أعين واجعلنا للمت اتنا قر ي نا هب لنا من أزواجنا وذر ماما والذين يقولون رب And they who say, Our Lord, grant us in our wives and our offspring the joy of our eyes,
and make us leaders for those who guard against evil.