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Prophet Muhammad Working as a Shepherd

Prophet Muhammad Working as a Shepherd

sheep in desert

To help his uncle get through the hard times, the Prophet worked as a shepherd.

By Dr `Ali Al-Salabi

Being of noble lineage does not guarantee financial stability, a fact that Abu Talib knew all too well. When the Prophet (peace be upon him) was still young, Abu Talib was going through a financial crisis; he had many mouths to feed, and business wasn’t going so well. To help his uncle get through those hard times, the Prophet (peace be upon him) worked as a shepherd. In an authentic Hadith, the Messenger of Allah (peace be upon him) said, “Every Prophet that Allah sent herded sheep (at one time or another during his life).” The companions said, “And even you?” He (peace be upon him) said, “Yes, I herded them upon Qararit.” (Ibn Hajar said that scholars mention two possible meanings of Qararit: it is either a place in Makkah, or it is a portion of a dinar or dirham, in which case the Prophet (peace be upon him) was mentioning his wages. (Al-Bukhari)

Working as a shepherd allowed the Prophet (peace be upon him) to work in peace and quiet, to enjoy the beauty of the desert, and to contemplate the wonders and beauty of Allah’s creation. Through his work, a shepherd picks up and develops many wonderful qualities, qualities that the Prophet needed to lead his nation. Here are some of those qualities:

Patience

A shepherd is busy taking care of his flock from the rising of the sun until nightfall. Since sheep take so long to graze, a shepherd needs to be very patient in dealing with his flock. Likewise, a leader also has to be patient with his people, albeit for different reasons.

Castle life, comfort, and luxury – a shepherd knows none of these things. All day long, he is outside in very hot weather and extremely hot weather if he is working in the Arabian Peninsula. He therefore needs plentiful water to quench his constant thirst, and all that he is able to find is coarse food. In short, the shepherd’s life is a hard life, and so he must be very patient in coping with his daily hardships.

Humbleness

The very nature of a shepherd’s work requires him to be humble. Serving sheep, supervising the delivery of a baby sheep, guarding sheep from predators, and sleeping in close proximity to the flock – these are the day-to-day duties of a shepherd. Being in close contact with his flock throughout the day, a shepherd might sometimes be sprayed with urine or come into contact with dung. But none of this perturbs the shepherd, and so as each day of labor passes, pride and arrogance are driven further away from his heart, and humbleness becomes more and more his defining characteristic. It is related in Sahih Muslim that the Messenger of Allah (peace be upon him) said, “He who has an atom’s weight (or the weight of a small ant) of pride in his heart does not enter Paradise.” A man said, “Verily, a man loves for his clothing to be nice, and for his shoes to be nice (so is that pride?).” The Prophet (peace be upon him) said, “Verily, Allah is beautiful and loves beauty. Pride is denying (and turning away from) the truth, and looking down upon people (deeming oneself to be superior to them).” (Muslim)

Bravery

Because of a shepherd’s job description, his natural enemies are all predatory animals. To stave off the attacks of wild animals upon his flock, a shepherd certainly has to be very brave.

Mercy and compassion

Like human beings, sheep are prone to sickness, disease, and accidents. And it is their shepherd who must act as their caretaker and doctor while they are convalescing. If one is merciful to animals – as is a shepherd – then it is more than likely that he will be even more merciful towards other human beings, particularly so if he is a Messenger sent by Allah, the Almighty, to teach mankind, guide them, and save them from the Hellfire.

Earning one’s living through lawful work

Indeed, Allah most certainly could have provided the Prophet (peace be upon him) with wealth and comfort, so that he would not have had to work as a shepherd. But instead, he was being trained, and his nation was being taught a lesson: The most honorable way to live is to eat from what one earns through lawful work. One who invites others to Islam must especially avoid taking from what is in the hands of others; he must be independent of all human beings. A self-sufficient man is dignified in the eyes of others; whatever good he does, he does for Allah. That every Prophet worked – as is mentioned in the above-mentioned Hadith – is one of many proofs that refute the accusation that polytheists leveled against Prophets. Allah says,

They said : “Have you come to us to turn us away from that (faith) we found our fathers following, – and that you two may have greatness in the land? We are not going to believe you two! (Yunus 10:78)

Fir`awn (Pharaoh) thought the same about Musa (Moses, peace be upon him). Because love of the world and its pleasures fully dominates their thoughts, motives, and actions, disbelievers think that others are the same, that the purpose behind any movement is the achievement of some worldly end, which is why the Prophets P clarified to their

peoples that they wanted no worldly treasures from them:

And O my people! I ask of you no wealth for it, my reward is from none but Allah. lam not going to drive away those who have believed. Surely, they are going to meet their Lord, but I see that you are a people that are ignorant. (Hud 11: 29)

Al-Bukhari related from Al-Miqdam that the Messenger of Allah (peace be upon him) said, “No one has ever eaten better food than that which he eats from what he works at with his hand. And verily, the Prophet of Allah, Dawud, would eat from the work of his hand.” (Al-Bukhari)

All of the above-mentioned characteristics were being developed in the Prophet (peace be upon him) regardless of whether he realized that it was the case at the time – it is possible he did not realize the significance of what was happening to him, since he did not know that he (peace be upon him) was soon to be charged with the duties of Prophethood.

The Prophet was faithful, caring, and sensitive to the needs of others. His uncle took care of him with all of his energy and soul, showing him the love and compassion of a father. How did the Prophet respond to that love? No sooner did he feel in himself the ability to earn money than he went out to work and toil, so that he could contribute to pay for his uncle’s household expenses.

We also gain from the Prophet’s early employment an idea of the life that Allah wants his obedient slaves to lead in this world. It was certainly easy upon Allah to provide a comfortable and easy existence for the Prophet so that he would have no pressing reason to work all day in the heat of the desert, serving his flock. But Allah’s Wisdom dictated that the Prophet (peace be upon him) -and all Muslims- instead learn an important lesson: the best wealth a person gains is the wealth he earns through hard work, through providing valuable services to society and mankind. And the worst wealth a man receives is the wealth he is given while he is lying down on his back, the wealth he does not work to gain, the wealth that is given to him not as payment for valuable services provided to society and mankind.

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Source: Taken with modifications from the author’s “The Noble Life of the Prophet Muhammad”.

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Story of the Monk Buhayrah with the Prophet

Story of the Monk Buhayrah with the Prophet

camels in desert

The story of the monk Buhayrah provides us with many insights into the life of the Prophet.

By Dr. `Ali Al-Salabi

Abu Talib (the uncle of the Prophet) would often travel to Ash-Sham (Syria and surrounding regions) and elsewhere for business purposes. On one such journey, he took the Prophet (peace be upon him) along with him; also accompanying them were Makkah’s chieftains. When their caravan overlooked the monastery of the monk Buhayrah, they made camp and began to unload some of their supplies.

Meanwhile, to their surprise, Buhayrah was coming out to meet them. What was so surprising was that though they had frequently stopped beside his monastery on previous business trips, he would never come out to meet them or even pay any attention to them at all.

As they were removing some of their things, Buhayrah began to walk among them, until he reached the Messenger of Allah. He stopped, took the Messenger by the hand, and exclaimed, “This is the chief of the`Alamin (i.e., mankind, Jinns, etc.). This is the Messenger of the Lord of all that exists. Allah will send him as a (form of) mercy to all that exists.’ The chieftains of the Quraysh said, “And what makes you know this?” He said, “When you overlooked (this place), as you were arriving from `Aqabah, every single tree and stone (in the area) fell down in prostration, and they do not perform prostration for anyone save a Prophet. And indeed, I know him from the seal of Prophethood that resembles an apple (in shape) and that is located below his shoulder blade.”

He returned to his monastery for a while in order to prepare food for them. When he returned with the food, the Messenger of Allah (peace be upon him) was busy watching over their camels. Buhayrah requested that they call him to join them in their meal. He came to them, and there was a cloud above him giving him shade. When he arrived, he found that everyone else had beaten him to the shade of the tree; nonetheless, when he sat down, the shade moved towards him and covered him. Seeing this, Buhayrah said, “Look! The shade of the tree has moved to cover him.”

Buhayrah told Abu Talib and the other chieftains that they should return with the Prophet to their homeland; he particularly pleaded with them not to take him to the lands of the Romans, for if the Romans were to know about him and were to see the signs of his Prophethood, they would certainly kill him.

As he was explaining this to them, he turned around and saw seven Romans approaching. He went to them and asked them what they wanted. They said, “News has reached us that the (awaited) Prophet is coming out during this month. Every road has been blocked with guards, and we were sent to watch over this road.” Buhayrah said to them, “Suppose Allah wants a matter to be fulfilled; can any person prevent that from happening?”

They said, “No.” He said, “Then, pledge allegiance to him.” They then joined the chieftains of the Quraysh and did no harm to the Prophet. But by this point, Buhayrah was becoming very worried; he had managed to convince these guards to leave the Prophet alone, but there was no telling whether more guards were on the way or whether the Prophet would be identified at a Roman checkpoint. And so he said to the chieftains of the Quraish, “I insist that you tell me who his guardian is.” They said, “Abu Talib is his guardian.” Buhayrah then continued to plead with Abu Talib until the latter finally took his advice to heart and sent the Prophet back home to Makkah.”(1)

The story of Buhayrah provides us with many insights into the life of the Prophet:

First, we learn that not all priests and rabbis distorted their revealed books. There were some among them, albeit very few in number, who were sincere and truthful, and who openly acknowledged that Muhammad (peace be upon him) was indeed a Messenger to all of mankind. They knew this from the signs and descriptions that they found in their revealed books.

Second, by the command of Allah, inanimate objects would honour the Prophet, a fact that is established in various narrations. Some narrations describe how a particular stone would greet the Prophet;, one particular narration describes how a tree wept when the Prophet (peace be upon him) stopped delivering sermons beside it; and the above-mentioned narration describes how trees and stones performed prostration to the Prophet as a way of honouring him.

Third, as precocious as he was by inherent nature, the Prophet (peace be upon him) also benefited from accompanying his uncle on business trips, particularly when Quraysh’s chieftains also accompanied them.

During such journeys, the Prophet benefited from the experiences and knowledge of wise men from both the Quraysh and foreign tribes.

Fourth, Buhayrah knew that if the Romans found out about the Prophet, they would kill him. This was significant because, at the time, the Roman Empire extended into the lands of the Arabs, particularly Ash-Sham (Syria and surroundings regions). And so the Romans knew that the awaited Messenger, who was to come from the Arabs, would bring an end to their imperial control over the region. Since the Prophet was a threat to the interests of their empire, Romans both feared him and ardently desired to first find him and then kill him.

Footnotes:

[1] Refer to Saheeh As-Seerah An-Nabawiyyah (pp. 58-59).

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Source: Taken with modifications from the author’s “The Noble Life of the Prophet Muhammad”.

* Ali Muhammad As-Sallabi  is a Muslim religious scholar from Libya. He studied theology in Saudi Arabia and Sudan and obtained doctorate in Islamic studies from the Omdurman Islamic University.

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The Battle of Badr: The Reasons

The Battle of Badr: The Reasons

News reached the Muslims about a very large Makkan trading caravan that was headed northwards towards Ash-Sham loaded with a large quantity of wealth and merchandise.

News reached the Muslims about a very large Makkan trading caravan that was headed northwards towards Ash-Sham loaded with a large quantity of wealth and merchandise.

By Dr. Ali Al-Salabi

News reached the Muslims about a very large Makkan trading caravan that was headed northwards towards Ash-Sham (Syria and surrounding regions) and that was travelling with a large quantity of wealth and merchandise.

The caravan was headed by Abu Sufyan and was guarded by thirty-four men. Seeing an opportunity of getting back at least part of what the Quraish had stolen from the Muslims, the Prophet (peace be upon him) sent a man named Basbas ibn `Amr to gather information about the caravan. When Basbas returned with sure news of the caravan, the Messenger of Allah (peace be upon him) exhorted his Companions to accompany him in order to go out and overtake the caravan. He said to them, “This is the caravan of the Quraish (coming), and in it is their wealth, so go out to it, and perhaps Allah will grant it to you as booty.” (Muslim) The Prophet then left Madinah on the twelfth of Ramadan, in the year 2 AH.

The Muslims of Al-Madinah and the polytheists of Makkah were in a state of war. Muslims knew that the wealth that the Quraish men were carrying with them towards Ash-Sham was wealth that belonged to Muhajirun (migrant) Muslims. I should note that when the Muslims of Makkah left to migrate to Al-Madinah, they left, for the most part, in a hurry, afraid of being captured by Quraish to be returned to Makkah, and then tortured for trying to escape. And so the vast majority of them left their wealth behind in Makkah, and even if some of them took part of their wealth with them, they could not take along their properties and houses.

What the Quraish then did was truly vile and reprehensible: they wrongly seized all of the wealth that the Muslims left behind, claiming it for themselves. So it was not just a matter of war – which it partly was – but it was also a matter of getting back some of the wealth that was unjustly taken away from the Muhajirun (Muslim migrants).

When he set out for Badr, the Messenger of Allah (peace be upon him) charged `Abdullah ibn Umm Maktum with the duty of leading Muslims in prayer in Al-Madinah during his absence. Later on during the expedition, when he (peace be upon him) had reached Ar-Rauha, the Prophet sent Abu Lubabah  back to Al-Madinah, appointing him as its temporary governor.  The Prophet also sent two of his Companions ahead to act as scouts and to bring back news about the caravan; they went and later returned, informing the Prophet (peace be upon him) about what they saw.

As for the Prophet’s army, even authentic sources differ slightly over the number of Companions that accompanied the Prophet on his expedition to Badr. Imam Al-Bukhari mentioned that they were three hundred and Bid`a (Bid`a means any number from three to ten, so it is a word used to express an approximation) men; Imam Muslim was more explicit, saying that they were three-hundred and nineteen men. Meanwhile, other sources mentioned the names of three-hundred and forty Companions that participated in the Battle of Badr.

The Muslim contingent that was headed for Badr in no way represented the full military potential of Al-Madinah. Many Muslims remained behind in Al-Madinah, since the purpose of the expedition was only to confront and overtake the Makkan trading caravan that was headed by Abu Sufyan. The Muslims did not know that the expedition was going to end in a full-scale battle against the army of the Quraish, which consisted of one-thousand fighters, two-hundred horses that rode alongside their camels, and even female singers that accompanied the soldiers in order to give them encouragement and to sing songs in which they satirized the Prophet (peace be upon him) and his Companions (may Allah be pleased with them). Meanwhile, the Muslims had with them only two horses and only seventy camels, a shortage that made it necessary for them to take turns riding the camels on their way to Badr.

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Source: Taken with modifications from the author’s “The Noble Life of the Prophet Muhammad”.

 

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The Battle of Badr: The First Decisive Battle in the History of Islam

The Battle of Badr: The First Decisive Battle in the History of Islam

Battle of Badr

In the battle of Badr, the Muslim army was made up of about 300 men and the polytheists’ army was about 1000 men.

By: Safiur Rahman Mubarakpuri

The Reason of the Battle of Badr

A caravan belonging to Quraish had escaped an imminent military encounter with the Prophet Muhammad (peace be upon him) and his men. When their return from Syria approached, the Prophet dispatched Talhah ibn `Ubaidullah and Sa`id ibn Zaid northward to scout around for any movements of this sort. The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader of the caravan, passed by them. The two men hurried back to Madinah and reported to the Prophet (Peace be upon him) their findings.

The Prophet (Peace be upon him) immediately exhorted the Muslims to rush out and waylay the caravan to make up for their property and wealth they were forced to give up in Makkah. He did not give orders binding to everyone, but rather gave them full liberty to go out or stay back, thinking that it would be just an errand on a small scale.

The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair ibn Al-‘Awwam and Al-Miqdad ibn Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Prophet (Peace be upon him), at the head of his army, marched out along the main road leading to Makkah. He then turned left towards Badr and when he reached As-Safra’, he dispatched two men to scout about for the camels of Quraish.

Abu Sufyan, on the other hand, was on the utmost alert. He had already been aware that the route he was following was attended with dangers. He was also anxious to know about the movements of Muhammad (Peace be upon him). His scouting men submitted to him reports to the effect that the Muslims were lying in ambush for his caravan. To be on the safe side, he hired Damdam ibn ‘Amr Al-Ghifari to communicate a message asking for help from the Quraish people. The messenger rode fast and reached Makkah in frenzy. Felling himself from his camel, he stood dramatically before Al-Ka‘bah, cut off the nose and the ears of the camel, turned its saddle upside down, tore off his own shirt from front and behind, and cried: “O Quraish! Your merchandise! It is with Abu Sufyan. The caravan is being intercepted by Muhammad (Peace be upon him) and his companions. I cannot say what would have happened to them. Help! Help!”

The effect of this hue and cry was instantaneous and the news stunned Quraish and they immediately remembered their pride that was wounded when the Muslims had intercepted Al-Hadrami caravan. They therefore swiftly mustered almost all of their forces and none stayed behind except Abu Lahab,. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamoring to proceed to fight the Muslims.

They moved swiftly northward to Badr. On the way they received another message from Abu Sufyan asking them to go back home because the caravan had escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the Muslims, led his caravan off the main route, and inclined it towards the Red Sea. By this maneuver, he was able to slip past the Madinese ambush and was out of their reach.

On receiving Abu Sufyan’s message, the Makkan army showed a desire to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted that they proceed to Badr, stay three nights there for making festivities. Now they wanted to punish the Muslims and prevent them from intercepting their caravans, and impress on the Arabs that Quraish still had the upper hand and enjoyed supremacy in that area.

Muslims Prepare for the Battle

On account of these new grave developments, the Prophet (Peace be upon him) held an advisory military emergency meeting to review the ongoing situation and exchange viewpoints with the army leaders. They assured the Prophet (Peace be upon him) of the unreserved obedience to his command. Sa‘d ibn Mu‘adh said: “O Prophet of Allah! We give you our firm pledge of obedience and sacrifice. We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with the Truth, if you were to ask us to plunge into the sea, we will do that most readily and not a man of us will stay behind.” The Prophet (Peace be upon him) was impressed with the fidelity and the spirit of sacrifice which his companions showed at this critical juncture.

The Prophet (Peace be upon him) spent the whole night preceding the day of the battle in prayer and supplication. That was Friday night, Ramadan 17th., the year 2 A.H.

In the morning, the Prophet (Peace be upon him) called his men to offer the prayers and then urged them to fight in the way of Allah. As the sun rose over the desert, the Prophet(Peace be upon him) drew up his little army, and pointing with an arrow which he held in his hand, arranged the ranks.

When the two parties approached closer and were visible to each other, the Prophet (Peace be upon him) began supplicating Allah. He also gave strict orders that his men would not start fighting until he gave them his final word.

The Battle Starts

The first disbeliever to trigger the fire of the battle and be its first victim was Al-Aswad ibn `Abdul Asad Al-Makhzumi, a fierce bad-tempered idolater. He stepped out swearing he would drink from the water basin of the Muslims, otherwise, destroy it or die for it. He engaged with Hamzah ibn Abdul Muttalib, who struck his leg with his sword and dealt him another blow that finished him off inside the basin.

The battle had actually started and it was the help of Allah with them. The Makkans suffered terrible defeats in all the combats and lost some of their most precious lives. They were too much exasperated and enraged and fell upon the Muslims to exterminate them once and for all. The Muslims, however, after supplicating their Lord, calling upon Him for assistance, were made to hold to their position and conduct a defensive war plan that was successful enough to inflict heavy losses on the attackers. The Prophet (Peace be upon him) used to pray to his Lord ceaselessly persistently and day and night to come to their succor. Immediate was the response from Allah, Who sent down angels from the heavens for the help and assistance of the Prophet (Peace be upon him) and his companions.

The ranks of Quraish began to give way and their numbers added nothing but confusion. The Muslims followed eagerly their retreating steps, slaying or taking captive all that fell within their reach. Retreat soon turned into ignominious rout; and they flied in haste, casting away their armor, abandoned beasts of burden, camp and equipage.

The Battle Ends

When the war activities had been concluded, the Prophet (Peace be upon him) ordered that the corpses of the polytheists be dropped into an empty well.

The polytheists having received a large dose of disciplining and heavy defeat, fled away in great disorder in the vales and hillocks heading for Makkah panicked and too ashamed to see their people. The defeat was a matter of great shame and grief for the Makkans. In almost every house there were silent tears for the dead and the captives. They were burning with humiliation and were thirsting for revenge. Wailing, lamenting and crying however were decreed strictly forbidden lest the Muslims should rejoice at their affliction.

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Source: Taken from the author’s “Ar-Rahiq Al-Makhtum

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Badr: The First Decisive Battle in the History of Islam

Badr: The First Decisive Battle in the History of Islam

Battle of Badr

In the battle of Badr, the Muslim army was made up of about 300 men and the polytheists’ army was about 1000 men.

By: Safiur Rahman Mubarakpuri

The Reason of the Battle of Badr

A caravan belonging to Quraish had escaped an imminent military encounter with the Prophet (peace be upon him) and his men. When their return from Syria approached, the Prophet dispatched Talhah ibn `Ubaidullah and Sa`id ibn Zaid northward to scout around for any movements of this sort. The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader of the caravan, passed by them. The two men hurried back to Madinah and reported to the Prophet (Peace be upon him) their findings.

The Prophet (Peace be upon him) immediately exhorted the Muslims to rush out and waylay the caravan to make up for their property and wealth they were forced to give up in Makkah. He did not give orders binding to everyone, but rather gave them full liberty to go out or stay back, thinking that it would be just an errand on a small scale.

The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair ibn Al-‘Awwam and Al-Miqdad ibn Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Prophet (Peace be upon him), at the head of his army, marched out along the main road leading to Makkah. He then turned left towards Badr and when he reached As-Safra’, he dispatched two men to scout about for the camels of Quraish.

Abu Sufyan, on the other hand, was on the utmost alert. He had already been aware that the route he was following was attended with dangers. He was also anxious to know about the movements of Muhammad (Peace be upon him). His scouting men submitted to him reports to the effect that the Muslims were lying in ambush for his caravan. To be on the safe side, he hired Damdam ibn ‘Amr Al-Ghifari to communicate a message asking for help from the Quraish people. The messenger rode fast and reached Makkah in frenzy. Felling himself from his camel, he stood dramatically before Al-Ka‘bah, cut off the nose and the ears of the camel, turned its saddle upside down, tore off his own shirt from front and behind, and cried: “O Quraish! Your merchandise! It is with Abu Sufyan. The caravan is being intercepted by Muhammad (Peace be upon him) and his companions. I cannot say what would have happened to them. Help! Help!”

The effect of this hue and cry was instantaneous and the news stunned Quraish and they immediately remembered their pride that was wounded when the Muslims had intercepted Al-Hadrami caravan. They therefore swiftly mustered almost all of their forces and none stayed behind except Abu Lahab,. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamoring to proceed to fight the Muslims.

They moved swiftly northward to Badr. On the way they received another message from Abu Sufyan asking them to go back home because the caravan had escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the Muslims, led his caravan off the main route, and inclined it towards the Red Sea. By this maneuver, he was able to slip past the Madinese ambush and was out of their reach.

On receiving Abu Sufyan’s message, the Makkan army showed a desire to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted that they proceed to Badr, stay three nights there for making festivities. Now they wanted to punish the Muslims and prevent them from intercepting their caravans, and impress on the Arabs that Quraish still had the upper hand and enjoyed supremacy in that area.

Muslims Prepare for the Battle

On account of these new grave developments, the Prophet (Peace be upon him) held an advisory military emergency meeting to review the ongoing situation and exchange viewpoints with the army leaders. They assured the Prophet (Peace be upon him) of the unreserved obedience to his command. Sa‘d ibn Mu‘adh said: “O Prophet of Allah! We give you our firm pledge of obedience and sacrifice. We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with the Truth, if you were to ask us to plunge into the sea, we will do that most readily and not a man of us will stay behind.” The Prophet (Peace be upon him) was impressed with the fidelity and the spirit of sacrifice which his companions showed at this critical juncture.

The Prophet (Peace be upon him) spent the whole night preceding the day of the battle in prayer and supplication. That was Friday night, Ramadan 17th., the year 2 A.H.

In the morning, the Prophet (Peace be upon him) called his men to offer the prayers and then urged them to fight in the way of Allah. As the sun rose over the desert, the Prophet(Peace be upon him) drew up his little army, and pointing with an arrow which he held in his hand, arranged the ranks.

When the two parties approached closer and were visible to each other, the Prophet (Peace be upon him) began supplicating Allah. He also gave strict orders that his men would not start fighting until he gave them his final word.

The Battle Starts

The first disbeliever to trigger the fire of the battle and be its first victim was Al-Aswad ibn `Abdul Asad Al-Makhzumi, a fierce bad-tempered idolater. He stepped out swearing he would drink from the water basin of the Muslims, otherwise, destroy it or die for it. He engaged with Hamzah ibn ‘Abdul Muttalib, who struck his leg with his sword and dealt him another blow that finished him off inside the basin.

The battle had actually started and it was the help of Allah with them. The Makkans suffered terrible defeats in all the combats and lost some of their most precious lives. They were too much exasperated and enraged and fell upon the Muslims to exterminate them once and for all. The Muslims, however, after supplicating their Lord, calling upon Him for assistance, were made to hold to their position and conduct a defensive war plan that was successful enough to inflict heavy losses on the attackers. The Prophet (Peace be upon him) used to pray to his Lord ceaselessly persistently and day and night to come to their succor. Immediate was the response from Allah, Who sent down angels from the heavens for the help and assistance of the Prophet (Peace be upon him) and his companions.

The ranks of Quraish began to give way and their numbers added nothing but confusion. The Muslims followed eagerly their retreating steps, slaying or taking captive all that fell within their reach. Retreat soon turned into ignominious rout; and they flied in haste, casting away their armor, abandoned beasts of burden, camp and equipage.

The Battle Ends

When the war activities had been concluded, the Prophet (Peace be upon him) ordered that the corpses of the polytheists be dropped into an empty well.

The polytheists having received a large dose of disciplining and heavy defeat, fled away in great disorder in the vales and hillocks heading for Makkah panicked and too ashamed to see their people. The defeat was a matter of great shame and grief for the Makkans. In almost every house there were silent tears for the dead and the captives. They were burning with humiliation and were thirsting for revenge. Wailing, lamenting and crying however were decreed strictly forbidden lest the Muslims should rejoice at their affliction.

Source: Taken from the author’s “Ar-Rahiq Al-Makhtum

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Prophet’s Marriage to Lady Aishah: What Is the Story?

Prophet’s Marriage to Lady Aishah: What Is the Story?

By Editorial Staff
Story of the Prophet’s Marriage to Lady Aishah

Prophet’s enemies did not say that he was a child molester.

If a 15 years old man marries a 9 years old girl, it is definitely wrong today. In Cairo, New York or London, it is wrong because it is a violation of the law.

Theodora Komnene, the wife of King Baldwin III of Jerusalem, was born in 1145. She became the wife of King Baldwin III at the age of 13.

But, maybe today in some other parts of the world it is not wrong because it is not violating the law or the customs and traditions of people.

Maybe in those three cities Cairo, London or New York few centuries ago, it was not wrong because it was not violating anything too. So, to say that something is wrong or not, we have to say it is wrong because of what, because it is violating what?

Now, let’s go through the European palaces to see more of these cases. In the twelve century, 14, September, 1169, a Byzantine Emperor named Alexios II Komnenos married a beautiful girl named, Agnes, when her age was only 9 years old. It was an official or a natural marriage back at that time.

Also, when do people get married? Usually, people get married after they finish their studies because it is very difficult to study and be married at the same time. So, in the cities, you find girls getting married in the age of 22 or 23 after they finish college. In the villages where usually people do not go to college, you find girls getting married in the age of 18 or 19 after they finish school. What do you think was the case when there were no schools or colleges? What were girls doing? They were just getting married as soon as they reach puberty.

Mary (peace be upon her) gave birth to the Messiah or Jesus (peace be upon him) when she was only 13 years old.

Actually, today after 1500, you find in the USA girls getting married by the law at the age of 13. In New Hampshire, the age of marriage starts at 13 years old for girls by the consent of their parents, in Texas 14 years old, in Missouri and Mississippi 15 years old by the consent of their parents.

Also, in Spain until 1995 it was 12 years old and now it is 13 years old. In Canada, 100 years ago, it was about 11 years old. So, it is unfair to judge people according to today’s laws and customs.

You have to judge people, whether they are doing something wrong or not, according to their own laws and their own customs.

To prove that this was norm at that time, you will find much evidence actually. First of all, Prophet Muhammad was not the first man in the life of lady Aishah.

Lady Aishah, in the age of 6, was actually engaged to another man called Jubayr ibn Mutam ibn Adiyy. You will find also that one of the Prophet’s wives was Lady Safiyyah bint Huyayy ibn Akhtab, the daughter of one of the biggest names of the Jewish tribes in Arabia, Huyayy ibn Akhtab, he (i.e. the Prophet) married her according to some records in the age of 14 and he was her third husband.

What was her age when she got married to her first husband? Maybe 10, 9 or eleven! So, even the Jews at that time were marrying their girls in that early age.

Also, you will find that Prophet Muhammad married lady Aishah at the age of 6 but he did not consummate the marriage except in the age of 9. So, what was he waiting for, for 3 years? If he was a child molester, he could have consummated the marriage at the age of six. But, what he was waiting for, for three years? Puberty!

Some people here may say, “Who said that once a girl reaches puberty that she can get married?” Simply, the Encyclopedia Britannica. I open the Encyclopedia Britannica, the fifteenth edition, volume number 26, page number 850, and I found the following definition for puberty. It says: “In human physiology, puberty is the stage or period of life when a child transforms into an adult normally capable of procreation.”

In 1184, Margaret, the Empress of Hungary, got married to Isaac II, the Byzantine Emperor when she was only nine years old. This is why it is illogical to criticize the marriage of the Prophet Muhammad (peace be upon him) to Aishah, the daughter of the Prophet’s closest Companion Abu Bakr.

One may ask himself, “Did Prophet Muhammad (peace be upon him) have any enemies?” You will find that the hypocrites in the Muslim community were enemies, the pagans were his enemies, and the Jews of Arabia were his enemies. You will find that they tried by all means to tarnish his image and they called him all the possible bad names that they can, but they did not say that he was a child molester. Why? Did they forget? That would have been an excellent way to damage this man and this new religion, but they never used it because simply it was the norm to get married to girls at that age at that time.

For those who say that she was a molested child, molested by Prophet Muhammad (peace be upon him), I ask them, “Do molested children love their molesters?” If you want to read the perfect love story,

Shakespeare, we all know this famous British outstanding playwright  in his famous play “Romeo and Joliet” who said the age of Joliet, the hero in this play, was not more than 13 years old.

I recommend that you do not read Romeo and Joliet because actually Romeo committed suicide at the end of the story. Read Muhammad and Aishah. In the very word of Aishah herself explaining how beautiful this relationship was between her and the Prophet Muhammad (peace be upon him). Lady Aishah explains that he used to race with her, and she says that when he used to drink from her glass, he used to make sure that she sees him putting his lips in the same place where she was putting her lips to drink from the glass. Lady Aishah says that when she used to say “O my God I have a headache,” he used to say, “It’s me, you can sense your headache in my head.” Lady Aishah was so proud that he died in her arms.

 

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