Hele bir anlatıver Güzel Dost! Kimler aldandı?
- Cehennemi hesaba katmayan dindar aldandı!

Çünkü Kur'an şöyle anlattı: ‘Allah tarafından hiç hesaba katmadıkları karşılarına çıkıverdi...' Zümer Sûresi, 47.

***

Bir daha söyleyiver başka kimler aldandı?

- Ölüm yokmuş gibi yaşayan dünya-perest aldandı!

Zira Kur'an turrayı şöyle bastı: ‘Her nerede olursanız olunuz ölüm size yetişir! Velev eflake ser çekmiş surlarda bulunun!' Nisa Suresi, 78.

***

Güzel Dost! Anlat bana daha kimler aldandı?

- Ameline güvenen abid aldandı!

Çünkü Efendimiz Aleyhissalatü Vesselam şöyle ferman buyurdu:

Zinhar aldanmayın! Hiç kimse ameli ile kurtulamaz!

Soruldu: Sen de mi Ya Rasulallah?

Cevap verdi: Evet ben de!

***

Göster bana Can Sevgili! Daha kimler aldandı?

- Kendini hak yolunda sanıp, kılını dahi kıpırdatmayanlar aldandı!

‘Allah gayret gösterip cihad edenlere, olduğu yere mıhlanıp kalanların çok üzerinde bir ecr-i azim ihsan etmiştir.' Nisa Sûresi, 95.

***

Avaz et Hatip avaz, ta ki herkes duysun! Hele hele kimler aldandı?

- Nasıl desem bilmem ki namazsız aldandı!

Hele bir baksan ya Kur'an nasıl anlattı: 'Ashabı yemin Cennetten seslenip mücrimlere soruyorlar, sizin bu sekar cehennemine girmenize ne sebep oldu? diye.

Onlar da diyorlar: Biz namaz kılanlardan değildik…' Müddessir Sûresi, 39-43.

***

Kim öz-canını yaktı, kimler aldandı?

- ‘Ben bundan sonra kurtulmam.' diyen me'yus aldandı!

‘De ki; Günah işlemek suretiyle öz-nefisleri aleyhine israf etmiş kullarım! Allahın rahmetinden ümidi kesmeyin, çünkü Allah bütün günahları mağfiret buyurur. Şüphesiz o öyle gafur, öyle rahim. Onun için ümidi kesmeyin de başınıza azab gelmeden evvel tevbe ile Rabb’inize dehalet edin ve ona halis Müslümanlık yapın, sonra kurtulamazsınız!' Zümer Sûresi, 53-54.

***

Anlat anlat daha kimler aldandı?

- ‘Bakma! Benim kalbim temiz.' diyen amelsiz aldandı!

‘Yemin olsun ki zamana! İnsan mutlak hüsranda. Ancak şunlar müstesna: Onlar iman edip salih amel işlediler!..' Asr Sûresi, 1-3.

***

Deyiver bana başka kim aldandı?

- ‘Göreceksin biz nice hacı-hocadan önce gireriz cennete!' diyen nâdan aldandı!

‘Şüphesiz korunan müttekıler içindir Rabblerinin katında na'im cennetleri. Artık müslimleri mücrimler gibi kılar mıyız? Neniz var? Nasıl hükmediyorsunuz? Yoksa size mahsus bir kitap var da onda şu dersi mi okuyorsunuz?' Kalem Sûresi, 34-37.

***

Bahsediver Hatip! Daha kim aldandı?

- ‘Bu da bir şey mi canım, millet neler işliyor.' diyen günahkar aldandı!

‘Ona kendi kazandığı, size de kendi kazandığınız. Siz onların amellerinden sorulacak değilsiniz.' Bakara Sûresi, 134.

Lakin ‘Şüphe yok bütün yaptıklarınızdan mesul tutulacaksınız!' Nahl Sûresi, 93.

***

Anlatıver Dostum! Daha kim aldandı?

- ‘Benim babam da hacı.' diyen evlat aldandı!

Çünkü baksana dalgalar arasındaki inkarcı oğlu için yalvaran Nuh peygambere ne denildi: ‘Ey Nuh!.. O senin ailenden değil; çünkü o, dürüst iş yapan temiz bir insan değildi. O halde hakkında kesin bilgin olmayan bir şeyi Benden isteme. Onun kurtulması için dua ederek cahil bir iş yapmandan seni sakındırırım.' Hud Sûresi, 46.

***

Haber et Hatip haber! Başka kim aldandı?

- ‘Ben gıybet etmiyorum ki, olanı söylüyorum.' diyen aldandı!

Zira Efendimiz bir gün soruverdi: ‘Bilir misiniz gıybet nedir?’ diye.

Ashab, Allah ve Rasulû daha iyi bilir, dediler.

Efendimiz, kardeşini beğenmiyeceği şekilde anmandır, buyurdular.

Soruldu: Ya söylediğimiz şey onda varsa?

Cevap verdi Efendimiz: Eğer varsa onu gıybet ettin demektir. Şayet söylediğin onda yoksa, bu zaman da ona iftira ettin demektir.

***

Daha kim yandı, kimler aldandı?

- ‘İşlediysek biz işledik; azabını çeker diyetini öderiz.' diyen bedbaht aldandı!

‘Yemin olsun! Rabbinizin azabından onlara velev bir nefha, bir kıvılcım dokunuverse VAY BİZLERE derler!' İsra Sûresi, 21.

***

Vah Nâsih vah! Demek bunca insan aldandı!

- Güzel dost! Bir bilsen daha kimler aldandı!

• Bize bu kadar yakın olan ölüme gerçekten hazır mıyız?
  
• Hayatımızıbu çok önemli gerçeği unutmadan yaşıyor muyuz?
  
• Ölüme hazır olabilmek için ne yapmak gerekir?

1. Tefekkür ve akletme eksikliği: Bazı insanlar herhangi birinin ölümüyle karşılaştıklarında ya da ölümle ilgili bir konu açıldığında, "Allah gecinden versin, Allah kimsenin başına vermesin, Allah sıralıversin..." gibi sözlerle kendilerini avutur, konuyu hemen geçiştirmeye çalışırlar. Oysa konuşma esnasında çarçabuk geçtikleri bu konuyu biraz daha derin düşünseler, hayata bakış açılarıelbette farklıolacaktır. Bediüzzaman Said Nursi‘nin de "Nasihat istersen ölüm yeter. Evet, ölümü düşünen, dünya sevgisinden kurtulur ve ahiretine ciddî çalışır" (Mektubat, 23. Mektup) sözüyle belirttiği gibi; ölüm gerçeğini düşünen bir kimse, dünyevi değerlere sıkıca bağlanmak yerine ölümle başlayacak sonsuz ahiret hayatı için hazırlık yapmasıgerektiğini anlayacaktır.
   
   
2. Yaşamın karmaşa ve hareketliliği: Yaşam öylesine akıcıve hareketlidir ki kendini olayların akışına kaptıran insan özel bir çaba göstermezse, eninde sonunda kendisini yakalayacak olan ölüm gerçeğini göz ardıedebilir. Bu tip insanlar sürekli yeni dünyevi planlar, çıkarlar, hedefler peşinde koşarlar; bunlarla oyalanmaktan ölümü düşünmeye fırsat bulamazlar. Hiç ummadıklarıbir anda da hazırlıksız ve şaşkın bir şekilde ölüm gerçeğiyle karşılaşırlar. Ama artık çok geçtir.
   
   
3. Doğum yanılgısı: İnsanlara ölümü unutturan sebeplerden biri de doğumların olmasıdır. Yeryüzünde nüfusun sürekli artıyor olması, sanki doğumlar ölümleri telafi ediyor, yaşam böylece dengeleniyor gibi bir yanılgıya, bu da ölüme karşıbir gaflet perdesi oluşmasına sebep olabilir. Oysa şu andan itibaren hiçbir doğumun gerçekleşmeyeceği bir döneme girsek, sürekli azalan nüfusla, insan sıranın yakında kendine de geleceğini düşünerek ölümü bir an dahi aklından çıkarmaz.
   
   
4. Yaşlılığa erteleme mantığı: Daha çok gençlerde ve orta yaşlılarda görülen bu mantığa göre birçok insan, genelde 60-70 yıl yaşayacağınıhesaplar ve ancak ömrünün son yıllarını dini konulara ve ölüme hazırlanmaya ayırmayıdüşünür. Oysa bir saniye sonra yaşayacağının bile garantisi olmayan, nerede ve ne zaman öleceğini asla bilmeyen bir insanın böyle uzun vadeli, sonuçsuz hesaplar yapması sadece büyük bir gafletin göstergesidir.
   
   
5. Dünyada hesap vermiyor olmanın rahatlığı: İşini sürekli hatalıyapan bir kimse, bir süre sonra bu durumu düzeltmezse işinden atılacağınıbilir. Böyle bir sonla karşılaşmamak için de hemen işine daha sıkısarılır, elinden geleni yapar. Ancak dünya hayatında Kuran ahlakına uygun bir hayat yaşayıp yaşamadığıhakkında birisine hesap verme zorunluluğu olmadığından, bazıinsanlar bu konuda gevşeklik gösterebilirler. Bu tip kişiler yaşlılığa erteleme mantığında olduğu gibi, salih bir Müslüman tavrınıyaşamayıhep ertesi güne ertelerler. Örneğin öfkesini yenmesi gereken bir anda kişinin, “fiimdi çok sinirliyim, kızmak hakkım, bir dahakine öfkemi yenerim” ya da ihlaslıişler yapmak yerine boş vakit geçiren kişinin, “Bugün de biraz dinleneyim yarın daha çok çalışırım” demesi bu duruma bir örnektir. Ancak insanın hatalıolduğunu bildiği halde, nasılsa dünyada bu konuda sorgulanmayacağınıdüşünerek umursamaz davranmasıona ölüm gerçeğini unutturan bir gaflet halidir.

• Her an ölecekmiş gibi Allah’a sarılır: Mümin ölümün kesinliğini ve yakınlığınıidrak ettiği için ölümden sonraki sonsuz hayata hazırlık yapmasıgerektiğini anlar. Yüce Allah'ın emrettiği ahlaka tam olarak ulaşamadan ve O’nun rızasınıkazanamadan ölmekten korkar; bu nedenle de büyük bir samimiyet ve gayretle Allah'ın dinine sarılır. Her an ölecekmiş gibi Yüce Allah'a yakınlaşmakta ve O'nun rızasınıkazanmaya çalışmakta acele eder. Kuran'da müminlerin şöyle dua ettiklerinden bahsedilir:
  
  "... Rabbimiz, üstümüze sabır yağdır ve bizi Müslüman olarak öldür." (Araf Suresi, 126)
  
  
• Ölümü, cennete kavuşmak için bir geçiş olarak görür: Mümin, ölümü Yüce Allah'ın bir emri olduğu için son derece teslimiyetle karşılar. Hatta ölümü, Rabbimiz'in kendisine müjdelediği cennete kavuşmak için bir geçiş olarak görür. Ama bir yandan da cehennem azabından sakınmasıgerektiğini bilir, var gücüyle hayırlarda yarışarak Allah'ın rızasınıkazanmak için uğraşır. Kuran'da inanan kimselerin ahirete kadar sürekli "umut ve korku" içerisinde olacaklarıbildirilmiştir. Sonuç olarak mümin, iman ettiği için cenneti umarken bir yandan da kendisini yeterli görmediği için cehennemden korkar. Kuran'da müminlerin "kötü hesap"tan korkuları, gösterdikleri güzel tavırlar ve ulaştıklarıhayırlısonuç şöyle bildirilmiştir:
  
  "Ve onlar Rablerinin yüzünü (hoşnutluğunu) isteyerek sabrederler, namazıdosdoğru kılarlar, kendilerine rızık olarak verdiklerimizden gizli ve açık infak ederler ve kötülüğü iyilikle savarlar. İşte onlar, bu yurdun (dünyanın güzel) sonucu (ahiret mutluluğu) onlar içindir." (Rad Suresi, 22)
  
  
• Cehennemi düşünür: Mümin, Kuran ayetlerinde tasvir edilen korkunç cehennem ortamınıve azabısürekli düşünür ve Allah'a yönelir. Her an ölüm melekleriyle karşılaşabileceğini ve böylece ahirete geçebileceğini hiç unutmadan hareket eder. Verdiği kararlar, sergilediği tavırlar ve yaptığıkonuşmalarla hep cenneti kazanabilmeyi ve cehennem azabından uzaklaşmayıhedefler.
  
  
• Hiçbir ecir fırsatını kaçırmaz, ertelemez: Mümin karşısına çıkan zerre kadar bir ecir imkanınıbile kaçırmak istemez. Hesap gününde "duyarlı teraziler" (Enbiya Suresi, 47) kurulacağınıbilir. O gün iyiliklerinin ağır basabilmesi için karşılaştığıher fırsatıdeğerlendirmesi gerektiğini düşünerek hareket eder. Çünkü Allah insanlarıbu konuda şöyle uyarmıştır:
  
  "O gün insanlar, amelleri kendilerine gösterilsin diye, bölük bölük fırlayıp-çıkarlar. Artık kim zerre ağırlığınca hayır işlerse, onu görür. Artık kim zerre ağırlığınca bir şer (kötülük) işlerse, onu görür." (Zelzele Suresi, 6-8)
  
  
• Allah rızasına ters olan her tavırdan kaçınır: Yaptığıher hareketin, söylediği her sözün kendisini ya cennete ya da cehenneme yaklaştıracağının bilincinde olan mümin, Allah rızasına uygun olmayan her söz ve tavırdan şiddetle kaçınır.
  
  
• Şevkli ve canlıbir ruh hali olur: Ölümün her an kendisine gelebileceğini bilen mümin, her an daha fazla ecir kazanabilmek için hep canlı, aklı ve şuuru açık olur. Asla miskinliğe, tembelliğe ve pasifliğe düşmez, hep cennete kavuşmanın heyecanını, cehennemden uzak olmanın şiddetli ümidini yaşar.

Kainatın Efendisine...

Seni hayal etmek bile bu kadar mutlu eder mi insanı? Ya ruh inceliğimizin

şahitleri olan, meleklerin kulaklarındaki küpelerden daha değerli olan o

gözyaşlarımızı Senin için sarfetmek... Ağyara dökülürken o inci tanelerinin

ızdırap vermesi, ama asıl hakiki sahibine atfedince sonsuz güzelliklere gark

olması... Her şey Senin varlığınla alâkadar olunca ehemmiyet kazanıyor. Bütün

varlık Sana hasret Efendim, Senin getirdiğin o nurlu çağı özlüyor. Öyle ki,

dünyanın ikindi vakti en saadetli asırdı. Çünkü kainat yaratılış sebebini

tanımıştı. Bütün varlık Sana aşık olmuş, esfel-i safilinden

âlâ-yı illiyyine çıkmıştı.

Ay Senin aşkından dolayı ikiye bölünmüştü. Yılan, Hazreti Ebu Bekiri

ısırmak zorunda kalmıştı, sırf Seni görebilmek için...

Bir ağaç kütüğü inim inim inleyerek ağlıyordu ve hasretle kopan bir taş, Sana

bir kez olsun dokunabilmek için o mübarek dişine çarpmıştı.

Şimdi biz de Seni özlüyoruz ya Rasûlallah!

Olur ya, bir gün gelirsin diye boş bir seccadeye gül koyuyoruz; öyle ki, o gül

bile Seni orada beklerken sararıp soluyor. Biz bir gül kadar bile olamadık ya

Rasûlallah!

Bunca günahımıza rağmen yine de, rüyada bile olsa teşrif eder misin? Günahlarla

kirlenen kalbimizi temizler misin ya Rasûlallah?

Bizler burada Sana müştak seyircileriz. Hepimiz ayrı ayrı fıtratlarda

yaratıldık. Büyük kova-küçük kova misali, Senin aşkını istidadımıza göre

dolduruyoruz.

Hakiki erenler, büyük kovalara sevgi kaselerini daldırırlarken, yolda kalmışlar

veya Senin sevgini tam derk edememişler küçük kovalara daldırıyorlar.

Bizler bu dünyada olmasa da, Cennette Senin o mübarek gül cemalini göreceğimizin

ümidi içerisindeyiz. Belki de Sen \"Bu güzelliğe sizin kalbiniz dayanmaz,

olduğunuz yerde düşüp kalırsınız\" düşüncesiye, yüzünü nazlı bir gelin edasıyla

saklıyorsun. Ne kadar da düşüncelisin!

Bizler de, bunları düşünürken sadece Hak rızasına ve sana kilitleniyoruz.

Yaptığımız salih amellerde, bizim Seni zahiri olarak göremediğimizi ama Senin

her an bizi gördüğünü hissederek on sekiz bin aleme Seni sevdiğimizi

haykırıyoruz.

Bu haykırışın içinde dönüp bir anlık kendimize baktığımız zaman Hazreti Sevban

(radiyallahu anh) gibi korkuyoruz. Cennete gitsek bile aşağı mertebelerde

takılıp kalacağız diye, ama hemen ardından Senin ruhlara hayat üfleyen elmas,

yakut, pırlanta sözlerin çınlıyor kulaklarımızda:

\"Kişi sevdiğiyle beraberdir\"

Bizler istidadımız nisbetinde Seni çok seviyoruz ve inanıyoruz ki, Sen de

bizleri çok seviyorsun. Sevmesen gözyaşlarına boğulur muydun?

Günahlarımız dağlar cesametinde ama Senin o engin sevgi denizinde, bizim

günahlarımız sadece bir damla hükmünde kalır.

Şimdi ya Rasûlallah, ölü ruhlarımızı diriltip yine sevgi şerbetiyle imdadımıza

koşar mısın? Kanayan manevi yaralarımıza merhem sürer misin? Ve bir gün, rüyada

bile olsa, O nazlı yüzünü gösterir misin?

Binlerce Salat, binlerce selam, ağaçların yaprakları adedince, denizlerin

köpükleri adedince ve yağmur katrelerinin miktarınca Senin üzerine olsun 

Ey Allah'ın Sevgilisi...

 Özledim Seni Ya Resulullah
Şevkatli sözlerin gelir aklıma
Ümmetine bağlılığın sadakatin
İnsana insan olmayı öğrettin sen
Seversen allah için sevmezsende allah için

Acıkınca lokmanı paylaştın ümmetinle
Peygamberdin ama hep çile çektin
Özledm seni ya resul

Özledim seni ya resul
Cesaretini sabrını şevkatini
Biz senin gibi sabır edemedik
Ebu cehillere ebu huzeyrelere

Ve biz cesaret edemedik
Hakikati heryerde söylemeye
Ve biz taşlanıp aşağılanmadı senin gibi
Ne gelirse müslümandan gelir dedirtik şu aleme
Senin gibi emin olamadık ya resul

Ve biz gül olamadık senin gibi ya resul
Hem güzel olan hem güzel kokan
Cehalet koktuk diken göründük dünyaya
Ve biz seni anlayamadık ya resul
Ashabının anladığı gibi                                                                                   

Date delivered: 632 A.C., 9th day of Dhul al Hijjah, 10 A.H. in the 'Uranah valley of Mount Arafat.

The Prophet Muhmmad's (p.b.u.h.) Farewell Sermon translated by Nuh Ha Mim Keller:

O people, hear me well: I explain to you. For I do not know; I may well not meet you again in this place where I now stand, after this year of mine. 

O people: your lives and your property, until the very day you meet your Lord, are as inviolable to each other as the inviolability of this day you are now in, and the month you are now in. Have I given the message? -- O Allah, be my witness. So let whoever has been given something for safekeeping give it back to him who gave him it. 

Truly, the usury of the Era of Ignorance has been laid aside forever, and the first usury I begin with is that which is due to my father’s brother ‘Abbas ibn ‘Abd al-Muttalib. And truly the blood-vengeance of the Era of Ignorance has been laid aside forever, and the first blood-vengeance we shall start with is that which is due for the blood of [my kinsman] ‘Amir ibn Rabi‘a ibn Harith ibn ‘Abd al-Muttalib. Truly, the hereditary distinctions that were pretensions to respect in the Era of Ignorance have been laid aside forever, except for the custodianship of the Kaaba [by Bani ‘Abd al-Dar] and the giving of drink to pilgrims [by al-‘Abbas]. 

A deliberate murder is subject to retaliation in kind. An accidental death from a deliberate injury means a death resulting from [something not usually used or intended as a deadly weapon such as] a stick or a rock, for which the indemnity is one hundred camels: whoever asks for more is a person of the Era of Ignorance. 

O people: the Devil has despaired of ever being worshipped in this land of yours, though he is content to be obeyed in other works of yours, that you deem to be of little importance. 

O people: postponing the inviolability of a sacred month [claiming to postpone the prohibition of killing in it to a subsequent month, so as to continue warring despite the sacred month’s having arrived] is a surfeit of unbelief, by which those who disbelieve are led astray, making it lawful one year and unlawful in another, in order to match the number [of months] Allah has made inviolable. Time has verily come full turn, to how it was the day Allah created the heavens and the earth. Four months there are which are inviolable, three in a row and forth by itself: Dhul Qa‘da, Dhul Hijja, and Muharram; and Rajab, which lies between Jumada and Sha‘ban. Have I given the message? -- O Allah, be my witness. 

O people: verily you owe your women their rights, and they owe you yours. They may not lay with another men in your beds, let anyone into your houses you do not want without your permission, or commit indecency. If they do, Allah has given you leave to debar them, send them from your beds, or [finally] strike them in a way that does no harm. But if they desist, and obey you, then you must provide for them and clothe them fittingly. The women who live with you are like captives, unable to manage for themselves: you took them as a trust from Allah, and enjoyed their sex as lawful through a word [legal ruling] from Allah. So fear Allah in respect to women, and concern yourselves with their welfare. Have I given the message? -- O Allah, be my witness. 

 O people, believers are but brothers. No one may take his brother’s property without his full consent. Have I given the message? -- O Allah, be my witness. Never go back to being unbelievers, smiting each other’s necks, for verily, I have left among you that which if you take it, you will never stray after me: the Book of Allah. Have I given the message? -- O Allah, be my witness. 

O people, your Lord is One, and your father is one: all of you are from Adam, and Adam was from the ground. The noblest of you in Allah’s sight is the most godfearing: Arab has no merit over non-Arab other than godfearingness. Have I given the message? -- O Allah, be my witness. 

At this, they said yes. 

He said, Then let whomever is present tell whomever is absent. 

O people:, Allah has apportioned to every deserving heir his share of the estate, and no deserving heir may accept a special bequest, and no special bequest may exceed a third of the estate. A child’s lineage is that of the [husband who owns the] bed, and adulterers shall be stoned. Whoever claims to be the son of someone besides his father or a bondsman who claims to belong to other than his masters shall bear the curse of Allah and the angels and all men: no deflecting of it or ransom for it shall be accepted from him. And peace be upon all of you, and the mercy of Allah. 

The Last Sermon Confirms the Main Points from the Quran

by Shahid Athar, M. D.

 
"Oh Prophet, We have sent you as a witness, news bearer and a warner and as someone who invites people to God by His permission and a shining Lamp" (33:45-46).

Prophet Muhanimad (PBUH) who was sent to mankind as a news bearer and a wamer for he spoke the truth and did not invent something of his own. The purpose of this article is to confirm the statements made by Prophet Muhammad (PBUH) during his farewell address during the last pilgrimage (10 AH).

After praising and thanking God, the Messenger said, "Oh people, listen to my words carefully for I know not whether I will meet you on such an occasion again."

TRUST AND ACCOUNTABILITY

Sermon: "Oh people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Remember that you will indeed appear before God and answer for your actions."

Quran: "If anyone killed a person unless it is for a murder or spreading mischief on earth it would be as it he killed the whole mankind, and if anyone who saved a life, it would be as if he saved the life of whole mankind" (5:32). "Then on that day not a soul will be wronged in the least and you shall but be prepaid in the needs of your past deeds" (36:54).

FINANCIAL OBLIGATIONS

Sermon: "Return the things kept with you as trust (amanah) to their rightful owners."

Quran: "If one of you entrusts (something) the one who has been entrusted with it should hand over his security and he should heed God and not hide any testimony. Anyone who hides it-has a sinfull heart" (2:283).

INTEREST (RIBAH)

Sermon: "All dues of interest shall stand cancelled and you will have only your capital back. Allah has forbidden interest, and I cancel the dues of interest payable to may uncle Abbas ibn Abdul Muttalib."

Quran: "You who believe fear God and write off anything that remains outstanding from lending at interest if you are (true) God and His Messenger If you repent you may retail your principal do not wrong and you will not be wronged" (2:278).

TREATMENT OF WIFE (SPOUSE)

Sermon: "Oh people, your wives have a certain right over you and you have a certain right over them. Treat them well and be kind to them for they are your committed partners and commited helpers.

Quran: "Provide for them the rich according to his income and the poor according to his means, a provision according to the custom. This is an obligation for those who act kindly" (2:236). "Treat them politely even if you dislike them,. Perhaps you dislike something in which God has placed much good" (4:19).

WARNING ABOUT SATAN

Sermon: "Beware of Satan, he is desperate to divert you from the worship of God so beware of him in matters of your way of life."

Quran: "Verily Satan is an enemy to you so treat him as an enemy. He only invites his followers that they may become companions of the blazing fire" (35:6).

BROTHERHOOD

Sermon: "Oh you people listen carefully. All the believers are brothers. You are not allowed to the things belonging to another Muslim unless he give it to you willingly."

Quran: "Believers are but brothers so set things right between your brothers and fear God so that you may find mercy" (49: 1 0).

SUPERIORITY IS ONLY IN PIETY AND SUBMISSION

Sermon: "Oh people, no one is higher than the other unless he is higher in obedience to God. No Arab is superior to a non-Arab except in piety."

Quran:"The most honored among you in the sight of God is (he who is) the most righteous of you and God has full knowledge and is will acquainted (with all things)" (49:134). "Who can be better in religion than he who submits his whose self to God, does good and follows the ways of abraham for God did take Abraham for a friend" (4:125).

IN ORDER TO BE SUCCESSFUL WE MUST OBEY BOTH GOD AND HIS MESSENGER

Sermon: "Oh people, reflect on my words. I leave behind me two things, the Quran and my example and if you follow these, you will not fail."

Quran: "And obey God and the Messenger so that you may receive mercy" (3:132).

OBSERVE THE PILLARS OF ISLAM

Sermon: "Listen to me carefully. Worship God and offer prescribed prayer, observe fasting in the month of Ramadan and pay the poor-due."

Quran: "And establish the prescribed prayer, practice regular charity and bow down with those who bow down" (2:43). "Oh you who believe, fasting is prescribed to you as it was prescribed to those before you that you may learn self-restraint" (2:183).

DUTIES REGARDING THOSE WORKING UNDER US

Sermon: "Oh people, be mindful of those who work under you. Feed and clothe them as you feed and clothe yourselves."

Quran: "Act kindly just as God treated you kindly" (28:77). "God has favored some of you over their provisions to those whom their right hand controls so that they become equal (partners) in it. Would they thus disclaim God's favor" (16:71).

MUHAMMAD WAS THE LAST PROPHET

Sermon: "Oh people, no prophet or messenger will come after me and no new faith will emerge."

Quran: "Muhammad is not the father of any of you men but he is God's Messenger and the Seal of Prophets. God is aware of everything" (33:40).

OUR DUTY IS TO SPREAD THE MESSAGE OF THE PROPHET (QURAN)

Sermon: "All those who listen to me shall pass on my words to others and those to others again (and people did).

Quran: "Oh Messenger, communicate whatever has been sent down to you by your Lord. If you do not do so, you will not have conveyed his message" (5:67).

Sermon: Have I conveyed the Message of God to you? asked the Prophet facing towards the heavens. The audience answered in one voice, "You have, God is the witness."

Quran: As the Messenger finished the following revelation came to him, "Today I have perfected your religion for you, completed my favors upon you and have chosen for you Islam as the way of life for you" (5:3).

Analysis

by Syed Mumtaz Ali

The Prophet gave a summary of his teachings in this address and we can analyse them under three main headings:

 1. Reminder of the basic elements of the faith, namely: belief in the One God.

 2 .Rule of Law and Morality.

 3. Rules of Justice.

I. Basic Belief in one God

(1) Monotheism, pure, simple, uncomplicated and unmixed is the foundation on which the Islamic system of belief is based.

Only the invisible God, and none other, is worthy of worship and is worshipped without any icons or other material representation.

He is capable of doing all things, although He is One. He is not only the creator, but also the master of all; hence the multiplicity of his attributes expressed by His ninety-nine beautiful names.

The divine attributes or any of them do not stand by themselves and as such are not worshipped as independent entities as the idol-worshippers do.

(2) This conception of God differs according to individual thinking, e.g. a philosopher's understanding is not of the same level as that of a man in the street. The Prophet Muhammad (pbuh) admired the fervour of the faith of simple people, and often gave the example of “the faith of old women” that is unshakable and full of sincere conviction. Certain mystics of early Islam have explained it in this way: “There is a truth about God known to the man in the street, another known to the initiated, yet another to the inspired prophets, and lastly, the one known to God Himself.

(3) So, while on the one hand, Muslims have nothing in common with atheists, polytheists, and others who associate others with the One God, on the other hand, on the authority of the Prophet of Islam, there is enough elasticity for satisfying the needs of different categories of man –learned, as well as ignorant; intelligent as well as simple, poets, artists, jurists, mystics, theologians and the rest. The point of view and the angle of vision may differ according to the individual, yet the object of vision remains constant.

 It was at Arafat that he, while sitting on his camel, delivered his sermon in a loud, clear voice to his people.

Rabiah ibn Umayyah ibn Khalef repeated the sermon after him sentence by sentence and asked the people every now and then whether or not they had understood the Prophet's words and committed them to memory.

II The Rule of Law

1.       The Qur’an and the conduct of the Prophet were to serve as the basics of law and a healthy criterion in every aspect of human life. “I leave behind me two things, the Qur'an and my Sunnah and if you follow these you will never go astray.”

2.        2. Vendetta and private justice were abolished. The Prophet declared: “Every right arising out of homicide in pre-Islamic days is henceforth waived and the first such right that I waive is that arising from the murder of Rabiah ibn al Harith ibn al Mutallib.”

3.       Equality of all believers without distinction of race orders. He stated: “Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.”

Morality

No superiority of one over any other except by the individual excellence in the manner of piety and fear of God. Excellence of moral character to be the only criterion of individual superiority in the eyes of God.

However, every person enjoyed equality in the eyes of the Law, and in the eyes of God, by reason of his being a member of the human race. The Prophet (pbuh) put it in these words: “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white - except by piety and good action.”

III Justice

1. Basic Human Rights

Sacrosanct character of three fundamental rights of each and every human being concerning (a) his person (b) his property (c) his honour.

As to (a) his person, the Prophet declared: “O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust . . . “Remember one day you will meet Allah and answer for your deeds.”

2. Economic Justice

(b) as to property, it was declared that constant redistribution and circulation of the private wealth of the nation (Ummah) and its accumulation, as a rule, was to be avoided by means of (1) prohibition of interest (2) obligatory inheritance and distribution of deceased persons property among near relatives of both sexes and (3) restrictions on wills (no more than 1/3 by way of legacy).

Regarding interest, the prophet said: “Allah has forbidden you to take usury (interest), therefore all interest obligations shall henceforth be waived. Your capital is yours to keep. You will neither inflict nor suffer any inequity. Allah has judged that there shall be no interest.”

As to the sacrosanct character of property, the Prophet further declared: “O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners.”

3. Domestic Justice.

Better treatment of women:

The Farewell address puts it this way: “O People, it is true that you have certain rights with regard to your women but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste. O People, listen to me in earnest . . .”

After the Hajj in the tenth year, the following verse was revealed:

"This day I (God) have perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion"   (Qur'an 5:3)

Allah also said:

"You are the best people sent out to mankind. You instruct that which is good and dissuade from that which is evil and you believe in God."  (Qur'an 3:111)

Allah also took it upon Himself to personally preserve this religion (by preserving the book). He said:

"Verily, It is We who have sent down 'the Reminder' (the Qur'an), and it is We who shall preserve it"  (Qur'an 15:9)

It was at this time that the following chapter was revealed:

"When comes unto you (O Muhammad) the aid of Allah, and the conquest (of Makkah), and you saw the people enter into the religion in waves, then glorify the praises of your Lord, and ask His forgiveness. Verily, He is the one who accepts the repentance and forgives."  (Qur'an 110)

When the companions of Muhammad (pbuh) heard this chapter being recited they understood that the prophet Muhammad (pbuh) would not be with them much longer and their hearts began to weigh heavy with the thought of losing him. In this final year of Muhammad's life, he redoubled his efforts in worship, in the praise of his Lord, and in the recitation of the Qur'an in preparation for his final journey. The illness which finally claimed the life of the messenger of Allah began in the second month of the eleventh year after the emigration.

Muhammad (pbuh) had taught his followers that Allah is Just. He repays goodness with goodness and exacts retribution for evil. However, he also is Merciful. He multiplies all good deeds from ten to many hundreds of times and He counts an evil deed as a single evil deed or He forgives it.

Of the ways that Muhammad (pbuh) taught us that Allah bestows His mercy upon us is that He occasionally ordains upon us trials in this life. The evil among mankind lose hope when inflicted with such trials and engross themselves in further evil. The faithful among them, however, are blessed by this trial. That is because they accept the trial and seek it's reward. The reward is then either bestowed upon them in this life or in the hereafter. Trials are also inflicted upon mankind to erase their sins or to multiply their reward so that on the day of judgment when they are presented with the reward of their perseverance and compliance, they would wish that they had been inflicted with a thousand such trials.

Similarly, when Muhammad (pbuh) was stricken with this illness, it ravaged him and sapped his strength. He would tie a piece of cloth around his head in order to reduce the severity of the migraines that would afflict him, and when he wished to move about he would lean upon the shoulders of two men as they guided him to his destination. This continued for a little over a month until he finally passed away in the third month of the eleventh year after the emigration.

As Muhammad (pbuh) was on his death bed he asked his wife Aisha: "O Aisha, what news of the gold?" (what money do we posses?). She came to him with between five and nine pieces which were all they owned. As he overturned them in his hand he said: "What shall Muhammad say if he met his Lord and these are in his possession? Dispose of them [O Aisha]! (in charity)"

After leading the Muslims for the last time in prayer, Muhammad sat upon the "minbar" in the masjid and delivered the "sermon of parting." Among his words in this speech he said:

"Allah gave a choice to one of [His] slaves either to choose this world or what is with Him in the hereafter. He chose the latter."

Abu-Bakr understood the meaning of these words and began to weep bitterly, saying: "Rather, we would sacrifice ourselves and our children for you O messenger of Allah." The Prophet (pbuh) said: "O Abu-Bakr! Don't weep. There is none among mankind more beloved to me in his self and his money than Abu-Bakr. And were I to take a confidant in this life I would have taken Abu-Bakr as my confidant. However, the confidence of Islam is better." He then commanded that all doors into the masjid be closed except the door of Abu-Bakr. When Muhammad (pbuh) became too ill to lead the daily prayers, he commanded that Abu-Bakr assume this responsibility.

Aisha the wife of Muhammad (pbuh) narrated "The Messenger of Allah, may Allah bless him and grant him peace [once] said, 'No prophet dies until he is given the choice (between being a king on earth or receiving the reward of the hereafter).'" She continued, "[While on his death bed] I heard him say, '[Rather] In the highest company. In the highest company' and I knew that he was departing." (Narrated in the Muwatta by Malik)

On the day of Muhammad's passing, he pulled back the curtain between his room and the masjid and watched the Muslims as they followed Abu-Bakr in prayer. He was pleased with this sight and with having lived to see his followers upholding the religion and devoted to their prayer. He smiled as he watched them. The Muslims saw him as he peered through the curtain at them and joy began to overcome their hearts. He looked so much healthier than they had come to expect, perhaps he had been cured? Muhammad (pbuh) gestured to them to continue their prayers and he drew the curtain closed again. It was not long after that he passed away.

The last verse of the Qur'an revealed by Muhammad (pbuh) was:

"And guard yourselves against a day when you shall be returned to your Lord, then every soul shall be paid in full that which it earned and they shall not be wronged."   (Qur'an 2:281)

The last words uttered by Muhammad (pbuh) before his death were a warning to his followers against their taking his grave as a place of worship. He then advised the Muslims to attend to their prayers, their charity, and that which their right hands do possess (do well by their slaves). Muhammad was sixty three years old when he passed away, having spent exactly twenty three years in the call to Islam, the belief in one God, and the eradication of all false gods other than He.

Shortly after Muhammad (pbuh) passed away, Abu-Bakr was elected the first "Khalifa" (Caliph) in Islam. He ruled them until his death and then he was followed by Umar ibn Al-Khattab, then Uthman ibn Affan, then Ali ibn Abi-Talib. These four were later named the four "Rightly Guided Caliphs." Jerusalem was opened by Umar in the year 641 during the period of his rule. He entered into it riding upon a donkey, thus fulfilling the prophesy of Zachariah 9:9 (please see point 43 in the table of section 2.2).

After the Muslims captured Jerusalem the Jews and Christians were not forced to convert but were allowed to continue their worship and pilgrimage freely. As a supreme example of the tolerance all Muslims are commanded for the religious practices of others, when Caliph Umar received the keys to Jerusalem from the patriarch Sophronius in the 7th century he was then asked to pray in a Jerusalem church, he refused saying he did not want to provide a pretext for Muslims to appropriate a Christian holy site. During Caliph Umar's rule the mighty Sassanian (Persian) dynasty too fell before the Muslims.

Abu-Hurayra said: I heard Allah's Messenger (pbuh) saying:

"My example and the example of the people is that of a man who lit a fire, and when it was lit, the things around it, moths and other insects started falling into the fire. The man tried [his best] to prevent them, [from falling in the fire] but they overpowered him and rushed into the fire." The Prophet (pbuh) added: "Now, similarly, I am grasping your belts to prevent you from falling into the Fire, but you insist on plunging into it." (narrated by Al-Bukhari)

The tenth year after the emigration was the year when Hajj (major pilgrimage) was revealed as the final requirement of the Islamic religion. In the eleventh month of the tenth year after the emigration, Muhammad (pbuh) informed the Muslims that Hajj had been prescribed upon all Muslims who had the means to perform it. The news spread quickly to the Muslims of the neighboring lands that Muhammad intended to perform pilgrimage and as he set out for Makkah, many more delegations of Muslims joined up with him along the way. The Hajj was one of the best recorded and documented events of the Islamic message during the lifetime of Muhammad (pbuh). Countless Muslims recorded it in great detail, all the way down to the minutest aspect and nuance. The interested reader my seek any of the countless references that deal with this topic.

During this pilgrimage, Muhammad (pbuh) delivered his famous speech. On the day of Arafa, at the beginning of the Hajj Muhammad (pbuh) stood before them and delivered a lengthy sermon. At the end of this sermon he said:

"... I have left among you that which you shall never be lead astray if you adhere to it; the Book of Allah. [Verily] you shall be asked about me [on the Day of Resurrection], so what will you say?."

They replied:

"We will bear witness that you have conveyed the message, discharged the ministry of Prophethood and given wise and sincere counsel."

The Prophet Muhammad (pbuh) then raised his forefinger towards the sky and then pointing it at the people said: "O Allah, bear witness. O Allah bear witness," saying it thrice. Bilal then pronounced Adhan and later on Iqamah (calls to prayer) and then Muhammad (pbuh) led the noon prayer.

Just prior to the end of the Hajj, in the days of "Tashreeq", Muhammad (pbuh) again addressed the people and said:

"Verily your blood, your property, and your honor are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours until the day you meet Him. Hear what I say now that you may live! Do not commit injustice! Do not commit injustice! Do not commit injustice! Verily, the wealth of a Muslim shall never be justified except with his good will. Verily, every blood or property or pride is under my feet (completely abolished) until the day of judgment. The first blood-claim which I abolish is that of the son of Rabi'ah ibn al-Harith, who was nursed among the tribe of Sa'ad and killed by Huthayl. And Allah, the Mighty, the Supreme, has ordained that the first usury to be abolished is that of [my uncle] Abbas ibn AbdulMuttalib. The 'principle' of your money (without usury) is lawful for you. Do not deal unjustly and do not be dealt with unjustly. Verily, time has made a complete cycle [and returned] to it's condition when Allah created the heavens and the earth."

He then recited: "Verily! the number of the months with Allah is twelve months. So was it ordained by Allah on the day when He created the heavens and the earth. Of them, four are sacred: that is the right religion. So wrong not yourselves therein."  (Qur'an 9:36)

He continued: "Do not return after me disbelievers; some among you striking the necks of others. Verily, the Devil has lost hope that the worshipers shall worship him, but he [shall continue to] seek animosity between you..."

In the sixth year after the emigration, Muhammad (pbuh) saw a vision wherein he entered Makkah and circumambulated (circled) the Kaaba. This vision did not specify a date but he realized that he would soon capture Makkah. Muhammad (pbuh) commanded his men to prepare for "Umrah" (minor pilgrimage) to Makkah. In the eleventh month of the sixth year, (the month of Thul-Qida), Muhammad departed for Makkah with approximately one thousand and five hundred men. He had no intention of waging war but only to perform pilgrimage. The people of Makkah heard that he was coming and feared for their lives. When he reached Al-Hudaibiyya, his camel stopped and sat down. The Muslims said "Al-Qaswa (the name of his camel) has refused to advance!" Muhammad (pbuh) replied "No! it has not refused, nor is that fitting conduct for it. But the bar that prevented the elephant (in "The year of the elephant" above) has held it back"

He then said: "Quraish shall not come to me requesting a treaty that raises the name of God and reverences the bonds of kinship but I shall accept it from them" He then poked his camel and rebuked it and it arose and continued onwards.

Quraish came to Muhammad and made a pact with him stipulating that the Muslims shall not perform their pilgrimage this year but shall wait till next year. And no man shall come from Quraish without the authorization of his master seeking refuge with the Muslims but he shall be returned to Quraish. And that no man from the Muslims shall come to Quraish seeking refuge but he shall be allowed to stay with Quraish. They also agreed to refrain from fighting for ten years and that whosoever wished to enter into Muhammad's pact and treaty could do so, and whosoever wished to enter into Quraish's pact and treaty could do so. Muhammad (pbuh) agreed to this truce which was named "The Truce of Al-Hudaibiyya".

When the Muslims saw Muhammad accept this pact they were dumb-struck. How could he possible accept such a one-sided and unjust treaty (in their estimation)? However, Muhammad (pbuh) commanded them to return and they did.

During the course of the next year, Muhammad (pbuh) abided by his promise and anyone who came to him seeking refuge without the consent of his master was returned to Quraish. Eventually, these men escaped from Quraish and became bandits, holding up Quraish's caravans and terrifying their people. Finally, Quraish begged Muhammad (pbuh) to please accept those who sought his protection and he did.

One of the outcomes of this treaty was that the people of Arabia were finally able to enter into the religion of Islam without the fear of persecution or death. The Muslims were finally able to travel to the tribes and recite the Qur'an to them freely and without hindrance. In this one year (after the start of the truce) more people entered into Islam than had entered into it in all the fifteen years prior to that combined. One of the signs of this was that in the first attempt at pilgrimage (when Muhammad accepted the truce) 1500 Muslims traveled with him. The next year, over ten thousand Muslims returned with him to perform the pilgrimage.

Allah said in the Qur'an:

"But it may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows, and you know not." (Qur'an 2:216)

It is estimated that Muhammad's letters to the kings of the surrounding nations were sent out around the end of the sixth year after the emigration. Muhammad (pbuh) sent messengers to the leaders of Rome, Persia, Egypt, and Ethiopia among others. This was the beginning of the global call to Islam. Allah says in the Qur'an:

"We have not sent you but as a universal [Messenger] to mankind, giving them glad tidings, and warning them, but most of mankind understand not." (Qur'an 24:38)

and also:

"Say: O mankind! I am [sent] to you only as a plain warner." (Qur'an 22:49)

When Muhammad (pbuh) was about to send these letters, it was said to him: "They do not accept a letter except with a seal," so a metal ring was made for him with the words "Muhammad, the messenger of Allah" engraved in it. This became his official seal.

Muhammad's letter to the king of Persia, Khosru (590-628AD), was as follows:

"In the name of God, Most Compassionate, Most Merciful. From Muhammad the messenger of God to Khosru the great one of Persia. Peace be unto he who follows [true] guidance, believes in God and his messenger, and bears witness that there is no god but Allah, and I am the messenger of Allah to all of mankind that I may warn [all] those who live. Embrace Islam and yours shall be peace and safety. But if you refuse then upon you shall be the sin of the Zoroastrians"

His message to the king of Ethiopia (the successor of the king to whom the Muslims had previously emigrated) was as follows:

"In the name of God, Most Compassionate, Most Merciful. From Muhammad the messenger of Allah to Negashi the great one of Ethiopia. Peace be unto he who follows [true] guidance. [Further], I thank God on your behalf, the One who there is no god but He. The King, the Holy, the Source of Peace and Perfection, the Giver of security, the Guardian. And I bear witness that Jesus the son of Mary was the spirit of Allah and His word which He sent down unto Mary, the virgin (and devoted), the pure, the chaste. So she bore him from His spirit and His blowing, just as He created Adam with His Hand. I invite you to God, the One. No partners has He. And [I invite you] to Friendship and consistency in His obedience, to follow me, and believe in that which has come unto me. For I am the messenger of God, and I invite you and your soldiers to God, the Noble, the Supreme. [Indeed,] I have delivered [the message] and advised, so accept my advice. And peace be unto he who follows [true] guidance"

Muhammad's message to the ruler of the Coptics, "Al-Muqokas":

"In the name of God, Most Compassionate, Most Merciful. From Muhammad the slave and messenger of Allah to 'Al-Muqokas' the great one of the Coptics. Peace be unto he who follows [true] guidance. [Further,] I greet you with the greeting of Islam. Embrace Islam and yours shall be peace and safety. Embrace Islam and God shall double your reward. But if you turn away then upon you shall be the sin of the Coptics. {Say: O People of the Scripture! Come to a word that is just between us and you: that we shall worship none but Allah, and that we shall associate no partners with Him, and that none of us shall take others for lords beside Allah. But if they turn away, then say: Bear witness that we are they who have surrendered [unto Him]}1"

Muhammad's message to Hercules (610-641AD), Emperor of Rome:

"In the name of God, Most Compassionate, Most Merciful. From Muhammad the slave and messenger of Allah to Hercules the great one of Rome. Peace be unto he who follows [true] guidance. [Further,] I greet you with the greeting of Islam. Embrace Islam and yours shall be peace and safety, and God shall double your reward. But if you turn away then upon you shall be the sin of the 'Ariusins'* . {Say: O People of the Scripture! Come to a word that is just between us and you: that we shall worship none but Allah, and that we shall associate no partners with Him, and that none of us shall take others for lords beside Allah. But if they turn away, then say: Bear witness that we are they who have surrendered [unto Him]}"

Delving into the details of the responses of these kings to Muhammad's messages is beyond the scope of this book. For more see any of the many books available at one of the bookstores listed at the back of this book. However, one response in particular bears a short mention. It is the response of the Caesar of Rome (Hercules) to Muhammad's message. Abdullah ibn Abbas narrates for us this story in Sahih Al-Bukhari. He says:

"Allah's Messenger (pbuh) wrote to Caesar and invited him to Islam. Allah's Messenger (pbuh) sent Dihyah al-Kalbi with his letter and ordered him to hand it over to the Governor of Busrah who would forward it to Caesar, who as a sign of gratitude to Allah, had walked from Hims to Ilya (i.e. Jerusalem) when Allah had granted him victory over the Persian forces.

So when the letter of Allah's Messenger (pbuh) reached Caesar, he said after reading it, "Seek for me any one of his people, if at present here, in order to ask him about Muhammad" At that time AbuSufyan ibn Harb* was in Sha'm with some men from Quraysh who had come (to Sha'm) as merchants during the truce that had been concluded between Allah's Messenger (pbuh) and the pagans of Quraysh.

AbuSufyan said, "Caesar's messenger found us somewhere in Sha'm so he took me and my companions to Ilya (Jerusalem). We were admitted into Caesar's court, to find him sitting in his royal court wearing a crown and surrounded by the senior dignitaries of the Byzantines.

He said to his interpreter, 'Ask them who among them is a close relation to the man who claims to be a prophet.'" AbuSufyan said, "I replied, 'I am the nearest relative to him.' He asked, 'What degree of relationship do you have with him?' I replied, 'He is my cousin,' and there was none of Banu Abdul Manaf* in the caravan except myself. Caesar said, 'Let him come nearer.' He then ordered my companions to stand behind me near my shoulder and said to his interpreter, 'Tell his companions that I am going to ask this man about the man who claims to be a prophet. If he tells a lie, they should give me a sign.'"

AbuSufyan added, 'By Allah! Had it not been shameful that my companions label me a liar, I should not have spoken the truth about Muhammad when Caesar asked me. But I considered it shameful to be labeled a liar by my companions. So I told the truth.*'

Caesar then said to his interpreter, 'Ask him what kind of family does Muhammad belong to.' I replied, 'He belongs to a noble family among us.' He said, 'Has anybody else among you ever claimed the same before him?' I replied, 'No.' He said, 'Had you ever known him to tell lies before he claimed that which he claimed?' I replied, 'No.' He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' He said, 'Do the noble or the poor follow him?' I replied, 'It is the poor who follow him.' He said, 'Are they increasing or decreasing?' I replied, 'They are increasing.' He said, 'Does anybody among those who embrace his religion become displeased and then renounce his religion?.' I replied, 'No.' He said, 'Does he break his promises?' I replied, 'No, but we have now a truce with him and we are afraid that he may betray us.'" AbuSufyan added, "Other than the last sentence, I could not work in a single word against him. Caesar then asked, 'Have you ever waged war with him?' I replied, 'Yes.' He said, 'What was the outcome of your battles against him?' I replied, 'The result varied; sometimes he was victorious and sometimes we were.' He said, 'What does he order you to do?' I said, 'He tells us to worship Allah alone, not to worship others with Him, and to discard all that our forefathers used to worship. He orders us to pray, give in charity, be chaste, keep our promises and return that which is entrusted to us.'

When I had said that, Caesar said to his interpreter, 'Say to him: I asked you about his lineage and your reply was that he belonged to a noble family. In fact, all messengers of God came from the noblest lineage of their nations. Then I questioned you whether anybody else among you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I should have thought that this man was following a claim that had been made before him. When I asked you whether he was ever known to tell lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about people could never tell a lie about God. Then I asked you whether any of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I should have thought that this man sought the return of his ancestral kingdom.

When I asked you whether the rich or the poor people followed him, you replied that it was the poor who followed him. In fact, such are the followers of the messengers of God. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing. In fact, this is the result of true faith until it is complete (in all respects). I asked you whether there was anybody who, after embracing his religion, became displeased and renounced his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its blessedness enters and mixes in the hearts completely, nobody will be displeased with it.

I asked you whether he had ever broken his promise. You replied in the negative. And such are the messengers of God; they never break their promises. When I asked you whether you fought with him and he fought with you, you replied that he did, and that sometimes he was victorious and sometimes you. Indeed, such are the messengers of God; they are put to trials and the final victory is always theirs.

Then I asked you what he commanded of you. You replied that he ordered you to worship Allah alone and not to worship others along with Him, to leave all that your fore-fathers used to worship, to offer prayers, to speak the truth, to be chaste, to keep promises, and to return what is entrusted to you. These are the qualities of a prophet who I knew (from the previous Scriptures) would appear, but I did not know that he would be from amongst you. If what you say is true, he will very soon capture the land under my feet, and if I knew that I would reach him definitely, I would go immediately to meet Him; and were I with him, then I would have certainly washed his feet.'"

Caesar then collected his nobles and military leaders and asked them what would be their response if he were to accept Muhammad's request. The whole court was thrown into a great uproar, the officers became extremely restless raising their voices in objection and their eyes grew wild. When he saw this he quickly interjected and claimed that he had only asked that question in order to test their resolve and their firm stance. So he renounced his previous resolve and refused Muhammad's message.

Jabir ibn Samurah narrated in Sahih Al-Bukhari:

Allah's Messenger (pbuh) said:

"When Khusraw (Chosroes) is ruined, there will be no Khusraw after him; and when Caesar is ruined, their will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."

After exactly one year, in the eleventh month of the seventh year after the emigration, Muhammad (pbuh) and his followers set out for Makkah once more and this time were allowed to enter it and perform the minor-pilgrimage that they were bared from performing the year before.

One of the conditions of the treaty of Al-Hudaibiyya was that anyone who wished to enter into Muhammad's pact could do so, and anyone who wished to enter into Quraish's pack could do so. Of those who later entered into Muhammad's pact was the tribe of Khuza'a. And of those who later entered into Quraish's pact was the tribe of Banu-Bikr.

The two tribes of Khuza'a and Banu-Bikr were ancient enemies. This hatred and animosity was handed down through the generations, father to son. When Islam came, it put an end to this matter and everyone moved on with their lives. After the two tribes had entered into the treaty between Quraish and the Muslims, the tribe of Banu-Bikr attacked some men from the tribe of Khuza'a at night while they were at one of their wells and killed many of them. Some men from Quraish had assisted Banu-Bikr in their attack with weapons and men. Those men of Khuza'a who escaped fled to the sanctity of holy masjid (mosque) in Makkah (wherein the Kaaba resides). Once they were inside the holy masjid, the men of Banu-Bikr said: "They have entered the sanctity of the holy mosque. Your Lord! Your Lord!." Some of the party responded: "There is no Lord today! If you allow them to escape from you now then you shall never again find such a chance as this."

Amr ibn Salim of the tribe of Khuza'a immediately went to the messenger of Allah (pbuh) and recited before him some verses of poetry wherein he called upon him to uphold the pact between the Muslims and Khuza'a. Muhammad (pbuh) replied: "Receive our aid [then] O Amr the son of Salim!."

Muslims are commanded in the Qur'an to verify all claims before acting upon them lest they inflict retribution upon an innocent unjustly. For this reason, Muhammad (pbuh) sent a messenger named Dhamrah to Quraish to verify this news and to give them notice. This messenger was told to give them a choice between three matters:

1) Either pay the "Diya" (Blood money) incumbent upon all murderers towards their victims, or

2) To renounce the treaty between Quraish and the group of men who had perpetrated this act, and they were the men of "Nufasa" of the tribe of Banu-Bikr, or

3) For Quraish to "throw back" (annul) the treaty between the Muslims and Quraish.

The Qur'an says:

"If you fear treachery from any people throw back [their covenant] to them [so as to be] on equal terms. Certainly, Allah likes not the treacherous" (Qur'an 8:58)

Quraish chose the third alternative and chose to annul the treaty. However, soon after the messenger of Muhammad (pbuh) had departed, the nobles of Quraish regretted their annulment of the treaty and feared the consequences of this act. So they sent one of their most respected nobles, Abu-Sufyan, in person to renew the treaty and to increase in it's term, however, Muhammad (pbuh) refused to meet with him and he returned to Quraish empty handed.

Muhammad (pbuh) prepared himself and the Muslims to march upon Makkah. At first he kept their objective a secret. However, before their departure for Makkah he informed them of their goal. As he did this he supplicated to God:

 "O my Lord, bar the spies and the news from Quraish so that we might surprise them in their land."

Hatib ibn Abi Balta'a was a Muslim in Yethrib who had kin in Makkah. When he learned of Muhammad's intent he wrote a letter of warning to Quraish and paid a woman to deliver it to Quraish with great urgency.

No sooner had this woman set out than angel Gabriel came to Muhammad (pbuh) informing him of what Hatib had done. So he sent Ali ibn Abi-Talib and Al-Zubair ibn Al-Awwam to retrieve it before she reached Quraish. Ali and Al-Zubair set out on their horses in great haste and caught up with her before she reached Makka. They then ordered her to get down off of her camel and asked her to hand over the letter. She replied that she had no letter, so they searched her belongings thoroughly but did not find the message. At this point Ali said: "I swear by Allah that the messenger of Allah did not lie nor have we lied! You shall hand over the letter or we shall strip you [till we find it]!." When she saw their resolve she told them to turn away. When they did so she removed it from her braids and handed it over to them.

Muhammad (pbuh) sent for Hatib and when he arrived he said: "Do not judge me in haste O messenger of Allah. By Allah, I believe in Allah and His messenger and I have not renounced my belief, however, I was a man of no clan in Quraish, and I have among them family, kin, and children. Further, I have no clan among them to protect my family. But those who are with you have clans [with Quraish] to protect [their families]. So I hoped in the absence of that that I might gain their good will in protecting my family."

When Umar ibn Al-Khattab heard these words he said: "Allow me to strike his neck O messenger of Allah, for he has betrayed Allah and His messenger and has apostatized!." Muhammad turned to Umar and said: "He has attended Badr. And how do you know O Umar?, perhaps Allah gazed upon the people of Badr and said to them: 'Do as you will for I have forgiven you [all]'" When Umar heard these words he wept bitterly and said: "God and His messenger know best."

Eight and a half years after the emigration, in the month of Ramadan, Muhammad (pbuh) departed Al-Madinah with ten thousand Muslims and rode towards Makkah. When they reached "Mar Al-Dhahran" they stopped and set up camp. Allah had answered Muhammad's prayer and had kept the news from Quraish. All that they knew was that the treaty had been nullified and they had not yet received news of Muhammad's intentions.

On the way to Makkah, Muhammad's cousin Abu-Sufyan ibn Al-Harith ibn AbdulMuttalib, met him. Muhammad refused to speak to him due to his past abuse and animosity. Finally, Abu-Sufyan gave up trying to speak to him and went to Ali complaining of his situation and asking for his advice.

Ali advised Abu-Sufyan to go and stand directly in front of Muhammad (pbuh) and then say to him the words of the brothers of Joseph to Joseph:

"By Allah, verily Allah has preferred you above us, and we were indeed among the sinners."

Qur'an 12:91

Ali Explained:

"For Muhammad (pbuh) does not love for someone to be better in speech than him (and in all good conduct in general)."

Abu-Sufyan went to Muhammad (pbuh) as he was instructed, stood directly before him and recited this verse. When he did so, Muhammad gazed upon him and responded with the verse directly following it:

"No blame shall be [cast] upon you today. May God forgive you, and He is the Most Merciful of those who show mercy!."  (Qur'an 12:92)

Abu-Sufyan embraced Islam and from that day forward never again did he gaze upon Muhammad (pbuh) directly, out of shame for his previous actions^* .

Before entering into Makkah, Muhammad (pbuh) did his utmost to ensure the safety of everyone in Makkah save those who explicitly refused it. Muhammad addressed the Muslims before they rode into Makkah saying: "He who enters into Abu-Sufyan's home shall be given sanctuary. And he who closes his door shall be given sanctuary. And he who enters the holy masjid shall be given sanctuary" Muhammad then severely cautioned all Muslims against raising their weapons against anyone who did not attack them first. He also severely cautioned them against taking their money, property, or homes, and to not lay their hands upon the citizens.

It is recorded that Muhammad (pbuh) entered Makkah on the Friday the 20th of Ramadan (ninth lunar month) in the eighth year after the emigration. Muhammad (pbuh) directed Al-Abbas to sit Abu-Sufyan somewhere in the city where he shall see the passing of the Muslim army. As the tribes of the Muslims would pass by holding their flags, Abu-Sufyan would ask Al-Abbas "Who is this group?," and Al-Abbas would tell him, until finally Muhammad (pbuh) passed by in the "green" brigade clad in their chain-mail coats and their armor, extending as far as the eye could see. Abu-Sufyan exclaimed "My Lord! who are these?" Al-Abbas replied: "This is the messenger of Allah with the Muhajereen and the Ansar." Abu-Sufyan said: "No force shall ever resist such as these! By Allah O Abbas, the dominion of your nephew (Muhammad) has become immense indeed on this day!" Al-Abbas replied: "It is the prophethood" Abu-Sufyan replied: "How admirable it is!"

As the Muslims entered into Makkah victorious, Muhammad bowed his head down low in humility to God who had bestowed upon him this bloodless triumph. So low did he lower his head in humility and submission that his beard nearly touched his camel's back. As he was in this state he recited the chapter of Al-Fath(48):

"Verily, We have given you [O Muhammad] a manifest victory, that Allah may forgive you your sins of the past and the future, complete his favor upon you, and guide you on the straight path....." up to the end of the chapter.

As Muhammad and his army strode through the heart of Makkah, the capital of Arabia and it's political and spiritual center, he did so in all peace, humbleness, and justice. A man spoke to him on the that day, trembling with fear. As he did so, Muhammad (pbuh) consoled him saying: "Calm yourself, for I am not a king. I am but the son of a woman from Quraish who eats 'jerked' meat."

As Saad ibn Obadah (one of the leaders of the Ansar) passed by Abu-Sufyan, he called unto him saying: "Today is the day of the great poems (immortalizing this day). Today that which is unlawful is made lawful. Today Allah has dishonored Quraish." When Muhammad (pbuh) passed by Abu-Sufyan he complained to him of what Saad had said to him. Muhammad disliked what he heard and responded: "Rather, today is the day of mercy. Today Allah shall honor Quraish, and shall honor the Kaaba!" Muhammad (pbuh) then commanded that the banner be taken from Saad and given to his son Kais.

Some small scuffles ensued as a few men from Quraish attempted to attack some of the Muslims and put up a token resistance, however, they were quickly quelled. It is recorded that only twelve people were injured in the opening of Makkah.

Muhammad (pbuh) entered into the holy masjid and circled around the Kaaba with his bow in hand. As he did so, he would poke the 360 idols which had been placed around it with his bow and recite:

"And say: Truth has come and has crushed falsehood. Verily, falsehood [by it's nature] was destined to perish."  (Qur'an 17:81)

Muhammad (pbuh) then commanded that all idols and statues be removed from the Kaaba and destroyed.

Muhammad (pbuh) then stood in the door of the Kaaba. The people had collected below him and had filled the masjid, row upon row, waiting for him to issue his decree regarding their fate. Finally he spoke and said:

"There is no deity worthy of worship but Allah, no partners has He. He has fulfilled His promise, given victory to his servant, and defeated the confederates by His own Self. [I declare that] every glory, money, or blood has been placed under these, my two feet, except for the "sidanah" (custodianship of the Kaaba), and "siqaya" (watering of the pilgrims)*... O people of Quraish, I relieve you of the false pride of the age of ignorance, and it's pride in it's ancestry. Mankind is from Adam, and Adam was from dust."

He then recited: "O Mankind, We have created you from a male and a female and made you nations and tribes that you may know each other. Verily the noblest among you in the sight of Allah is the most God-fearing among you. Verily, Allah is all-knowing, All-Aware" (Qur’an, 49:13)

Muhammad (pbuh) then asked the people: "O people of Quraish. What do you imagine that I shall do with you?." The people reflected on their twenty one years (13+8) of abuse and open warfare against Muhammad and the Muslims and feared the worst. However, they were completely and utterly at his mercy now and could only respond: "[We hope it shall be] Goodness. [You are] a noble brother, the son of a noble brother" Muhammad (pbuh) replied to them: "Go, for you are [all] free!." He then descended, purified himself and then prayed eight "raka" (cycles) to God.

Muhammad (pbuh) then commanded Bilal the Ethiopian to perform the "adhan" (call to prayer) from the center of the holy masjid. From that day forward, the inhabitants of Arabia began to enter into Islam in droves, wave after wave. Islam had finally succeeded in eradicating paganism from the heart of Arabia, from Makkah.

Makkah was, and is to this day, the capital of Islam in the world. It is the home of the Kaaba, the birthplace of the message of Islam, and the birthplace of Muhammad (pbuh) himself. When Muhammad (pbuh) was finally blessed with the opening of Makkah the Muslims of Al-Madinah (the Ansar) feared that he would leave them and return to his hometown. However, out of loyalty to the Ansar for all they had done and sacrificed for Islam, Muhammad chose to return with them and live in Al-Madinah.

Over the next two years (the eighth and ninth years after the emigration), many more treaties were written, many more battles were fought, many nations sent their messengers to Muhammad (pbuh), and many more letters were sent to neighboring nations. The requirements of Islam were finally completed with the introduction of the fifth and final pillar of Islam, that of Hajj (pilgrimage)

Other battles ensued after that, however, the details shall be left for other books to elaborate upon. Any number of book stores can provide a number of books that describe them in detail. Contact any of the book stores listed at the back of this book for more on this topic.

Some of the highlights of these battles are:

The battle of Uhud which was fought in the third year after the emigration. In this battle Muhammad (pbuh) had given the Muslims specific commands on where and how to fight. In the beginning, they followed his command and were victorious. However, no sooner did they have the pagans of Quraish on the run than they forgot his commands and were subsequently defeated. Seven hundred Muslims and roughly three thousand pagans fought in this battle. Seventy men of the Ansar and twenty two men of Quraish died in this battle.

In the fifth year after the "Hijra" (the emigration), the Muslims and the pagans again met on the field of battle. This time, the men of Quraish summoned many of the tribes of Arabia and enlisted their aid. They also received the aid of another of the tribes of the Jews in the city of Al-Madinah, called the tribe of Bani-Quraidha. The city of Al-Madinah was vulnerable from one direction only, the direction of the homes of Bani-Quraidha. The Muslims made a pact with the tribe of Bani-Quraidha to protect that side of the city and not to allow the pagans entry. They, however, betrayed their pact with Muhammad and allowed the confederates to attack them from behind. This battle was named the battle of Al-Ahzab (the confederates), or the battle of Al-Khandaq (the trench).

The Muslims consisted of three thousand fighters. The Pagans had managed to collect four thousand men from Quraishand six thousand from the tribe of Ghatfan in addition to their allies from the Jews of Bani-Quraidha. The Muslims dug a trench which held the pagans off for a long time, and Muhammad (pbuh) managed to employ a measure of physiological warfare against them as well. Finally Allah sent a strong wind that overthrew their pots and ripped their tents out of the ground chasing them away. It is estimated that seven Muslims and four men from the confederates died in this battle.

It was in regard to this battle that the following verses were later revealed:

"When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you imagined vain thoughts concerning Allah. There were the believers sorely tried, and were shaken a tremendous shaking."

up to the verses: "When the Believers saw the Confederate [forces], they said: 'This is what God and his Apostle had promised us, and God and His Apostle indeed spoke the truth.' And it only added to their faith and their obedience. Among the Believers are men who have been true to their covenant with God: of them some have paid their vow by death [in battle], and some of them still are waiting; and they have not altered in the least: That God may reward the truthful for their Truth, and punish the hypocrites if He will, or relent toward them [if He will]. Verily! Allah is Oft-Forgiving, Most Merciful. And Allah repulsed the disbelievers in their fury; they gained no good. Allah averted their attack from the believers. And Allah is ever All-Strong, All-Mighty. And He brought those of the People of the Scripture who supported them down from their strongholds, and cast terror into their hearts. Some you slew, and some you made captive. And He caused you to inherit their land and their houses and their wealth, and land you have not trodden. and Allah is Able to do all things." (Qur'an 33:10-27)

Immediately after they had defeated the confederates, Muhammad (pbuh) and the Muslims surrounded the Jews of Bani-Quraidha and finally defeated them and expelled them from the city for their breaking of the treaty and their assistance of the confederates against them.

The second year after the emigration was the year that the fasting of the month of Ramadan was prescribed upon all Muslims. However, it was famous for another reason, for it was in this year, the fifteenth year of the Islamic message, that the great turning point of Islam arrived. This was the year of the great battle of Badr (see section 6.5). Due to it's tremendous importance in the history of the Islamic message, this day was named in the Qur'an "Yawm al-Furqaan" (loosely translated: "The day of discerning and decisiveness").

For fifteen years, the Muslims had born the abuse and torture of Quraish and their nobles. They had lost their wealth, land and homes, and had endured great hardship. Many had died. Even after the emigration, Quraish insisted on following them with their abuse and every so often they would send small detachments to fight with them. These detachments would go so far as to enter the outskirts of the city and their farms.

In the third month of the next lunar year, the month of Safar (twelve months after the emigration), Muhammad (pbuh) received news of a caravan headed towards Quraish that was being lead by Abu-Sufyan, one of the staunchest of the nobles of Quraish in animosity to the Muslims. Muhammad (pbuh) decided to take this caravan and reimburse the Muslims part of their wealth which had been wrongfully taken from them when they fled Makkah.

As he traveled towards Makkah, Abu-Sufyan received word of Muhammad's intentions and this news alarmed him greatly. Abu-Sufyan sent hurried word to Quraish appealing for their assistance and urging their swift response. When Quraish received this plea they immediately summoned all of their nobles, all of the tribes of Makkah, and a number of the surrounding tribes and readied the provisions of war. Not a single one of the nobles of Quraish stayed behind except for Abu-Lahab who sent Al-Aasi ibn Hisham ibn Al-Mugheera in his place (upon the condition that Abu-Lahab pay off his debt of 4000 dirhams). This was the day the nobles had been waiting for. This was the day when they would finally put this upstart nation in it's place and would finally stamp out Muhammad and his followers. They would make an example of them so severe that all of the tribes of Arabia would be terrified of them for generations to come. The army of Quraish then hastened to cut off the Muslims before they reached the caravan.

Muhammad (pbuh) received word of Quraish's army, their numbers and their weapons. His men had agreed to set out with him for a much more innocuous matter than this and were not prepared for all-out war. For this reason, Muhammad (pbuh) collected them before him and informed them of the army of Quraish. He then sought their council and asked them all for their opinions.

When Muhammad (pbuh) asked for their council, he was in reality seeking the response of the Ansar. They had pledged to protect him and his followers with their life and their wealth so long as they resided within their city. However, he was now asking them to leave the city and wage war in another land. He wished to see how they would respond.

The first to respond to Muhammad's query were the Muhajereen. They pledged to follow him to the ends of the earth and to die Muslims. Muhammad (pbuh) then posed the question again, and again the Muhajereen responded well. After Muhammad (pbuh) asked a third time, Saad ibn Muath, one of the leaders of the tribes of Al-Madinah stood up and said:

"Perhaps your question is directed at us O messenger of Allah? Perhaps you feel that the Ansar believe that they are only obligated to assist you within the boundaries of the city? I hereby speak in the name of the Ansar when I say and answer on their behalf: Journey were you will, and extend the hand of friendship to whom you will, and reject whom you will, and take from our wealth what you will, and give us what you will. Indeed, that which you take from us is more beloved to us than that which you give us. Whatever you may decree in a matter, our decree proceeds from yours. By Allah, were you to march with us to the lakes of Ghamadan (in Yemen), we would march with you!. By Allah, were you to traverse this sea, we would traverse it with you!."

Another man from the Ansar then arose and said similar words. When Muhammad (pbuh) heard these words his face lit up and he was greatly pleased. He then commanded them:

"March forth [then] and receive glad tidings. For Allah has promised me one of two (victory or Heaven). By Allah, it is as if I am looking at their places of death [as I speak]"

Muhammad's army consisted of 313 men, two horses, and seventy camels. Two or three men would take turns riding these camels, and no preference in this matter would be given to an officer or a soldier. The flag was given to Musab ibn Omair, and the banners of the Muhajereen and the Ansar were given to Ali ibn abi Talib and Saad ibn Muath respectively. The flag was white and the two banners were black. The army of Quraish consisted of between nine hundred and one thousand men.

While the two armies were advancing upon one-another, Abu-Sufyan diverted his caravan away from the beaten path and down towards the shoreline. When he managed to take his caravan out of the face of danger he sent a messenger to the army of Quraish to return home for the caravan was safe. However, the nobles of Quraish insisted on fighting the Muslims and refused to return without having taught them a lesson.

When the two armies met, Muhammad (pbuh) lined his men up and prepared them for war. He then entered into his tent and supplicated to God, prayed to Him, and beseeched Him to grant them victory over their enemy. For if this handful of men were to be slaughtered this day, the message of God would vanish from the face of the earth for all time. Muhammad (pbuh) continued to supplicate to God, reverence His name and beseech Him for His assistance in great earnest and in all humbleness and submissiveness for some time. When Abu Bakr saw his state he attempted to console and comfort him as best he could. Finally, Muhammad (pbuh) withdrew from the tent and addressed his men. He encouraged them to fight, to fear God and to seek His great reward. The fighting then began.

It was the custom in that time that such battles would begin with celebrated representatives from each party fencing individually with one another until one party's representative killed the other's. Quraish sent three skilled swordsmen from among their nobles to represent them. They were, Utba ibn Rabeea, his brother Shaiba, and his son Al-Waleed. Muhammad (pbuh) met them with Obaida ibn Al-Harith (himself the son of Muhammad's grandfather), his uncle Hamza, and his cousin Ali. The Muslim party made short work of the representatives of Quraish and killed them quickly. However, Obaidah was injured severely by his opponent and died later on.

Both armies began to edge closer and closer to one-another until Muhammad (pbuh) finally gave the command: "Rise up to a Paradise the width of which is the heavens and the earth."

When Muhammad (pbuh) gave this command Omair ibn Al-Hamam asked: "A Paradise the width of which is the heavens and the earth?" Muhammad replied: "Yes!" Then Omair said: "Bakhin, Bakhin (a term of satisfaction) O messenger of Allah." Muhammad asked him: "What drove you to say Bakhin, Bakhin?" He replied: "Nothing O Messenger of Allah except that I had hoped to be of it's inhabitants." Muhammad replied: "Then, you are of it's inhabitants."

Obaidah took some dates out of his sack and began to put them in his mouth but stopped suddenly and said: "If I am given life enough to eat these dates, indeed I would have lived [too] long." He then tossed them aside and fought until he was killed.

Both parties fought long and hard until the Muslims gained the upper hand and defeated Quraish. Seventy men of Quraish were killed and seventy were taken as prisoners. Of the Muslims six men of the Muhajereen were killed and eight men from the Ansar. All of the greatest nobles of Quraish died on that day at the hands of the Muslims. The following verse of the Qur'an was then revealed:

"And Allah has granted you victory in Badr, battle of when you were weak. So fear Allah that you might [learn to] be thankful [to Him]" (Qur'an 3:123)

After he had buried the dead of Quraish, Muhammad (pbuh) turned to their grave and said: "O inhabitants of [this grave], we have found what our Lord promised us to be true, so have you found what your Lord promised you to be true?."

When the Muslims returned home Muhammad (pbuh) ordered them to treat the prisoners well. Abu Aziz narrated:

"I was [among the prisoners] in a group of the Ansar when they brought me back from Badr. Whenever they would bring me my dinner they would give me the bread [a delicacy] and suffice with dates for themselves out of respect for the command of the Messenger of Allah (to do good by the prisoners). Whenever a man among [my guards] would come into the possession of a piece of bread he would pass it over to me. Out of bashfulness I would pass it back to him, but he would return it to me and refuse to eat it."

Among the prisoners were the relatives of Muhammad (pbuh) such as his uncle Al-Abbas, his cousin Akeel, and others. However, he insisted that they not be given preferential treatment and be treated just like any of the other prisoners.

Muhammad (pbuh) did not kill the prisoners, rather, he forgave them and allowed them to be ransomed back to their people. He ransomed them back according to their wealth. Those who did not have anything were forgiven and set free without a ransom. Others were set free with the condition that they teach ten of the Ansar how to read and write. Zaid ibn Thabit^* was one of the Muslims who learned to read and write in this way.

During the battle of Badr, the Jews of the tribe of Banu-Qainuqa broke their treaty with Muhammad (pbuh) and fought with the pagans of Quraish against him. Muhammad (pbuh) later surrounded them and ordered them to leave the city. He allowed them to go wherever they pleased and to carry whatever belongings they wished with them, however they were no longer welcome in Al-Madinah. They then left and migrated to Northern Arabia (al-Sham)