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Why Do Dawah? (Hadith No. 2587)


Hadith no. 2586 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 191 :
Narrated by Abdullah bin Abbas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) wrote to Caesar and invited him to Islam and sent him his letter with Dihya Al-Kalbi (radiallaahu `anhu) whom Allah’s Apostle (sallallaahu `alayhi wasallam) ordered to hand it over to the Governor of Busra who would forward it to Caesar. Caesar 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 Apostle (sallallaahu `alayhi wasallam) reached Caesar, he said after reading, ‘Seek for me any one of his people! (Arabs of Quraish tribe) if present here, in order to ask him about Allah’s Apostle (sallallaahu `alayhi wasallam). At that time Abu Sufyan bin Harb was in Sham with some men frown Quraish who had come (to Sham) as merchants during the truce that had been concluded between Allah’s Apostle; and the infidels of Quraish. Abu Sufyan said, Caesar’s messenger found us somewhere in Sham so he took me and my companions to Ilya and we were admitted into Ceasar’s court to find him sitting in his royal court wearing a crown and surrounded by the senior dignitaries of the Byzantine. He said to his translator. ‘Ask them who amongst them is a close relation to the man who claims to be a prophet.” Abu Sufyan added, “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 Bani Abu Manaf in the caravan except myself. Caesar said, ‘Let him come nearer.’ He then ordered that my companions stand behind me near my shoulder and said to his translator, ‘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 contradict him immediately.” Abu Sufyan added, “By Allah ! Had it not been shameful that my companions label me a liar, I would not have spoken the truth about him when he asked me. But I considered it shameful to be called a liar by my companions. So I told the truth. He then said to his translator, ‘Ask him what kind of family does he belong to.’ I replied, ‘He belongs to a noble family amongst us.’ He said, ‘Have anybody else amongst you ever claimed the same before him? ‘I replied, ‘No.’ He said, ‘Had you ever blamed him for telling lies before he claimed what 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 (day by day)?’ I replied,’ They are increasing.’ He said, ‘Does anybody amongst those who embrace his (the Prophet’s) Religion become displeased and then discard his Religion?’. I replied, ‘No. ‘ He said, ‘Does he break his promises? I replied, ‘No, but we are now at truce with him and we are afraid that he may betray us.” Abu Sufyan added, “Other than the last sentence, I could not say anything against him. Caesar then asked, ‘Have you ever had a war with him?’ I replied, ‘Yes.’ He said, ‘What was the outcome of your battles with him?’ I replied, ‘The result was unstable; sometimes he was victorious and sometimes we.’ He said, ‘What does he order you to do?’ I said, ‘He tells us to worship Allah alone, and not to worship others along with Him, and to leave all that our fore-fathers used to worship. He orders us to pray, give in charity, be chaste, keep promises and return what is entrusted to us.’ When I had said that, Caesar said to his translator, ‘Say to him: I ask you about his lineage and your reply was that he belonged to a noble family. In fact, all the apostles came from the noblest lineage of their nations. Then I questioned you whether anybody else amongst you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following a claim that had been said before him. When I asked you whether he was ever blamed for telling lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about (others) the people could never tell a lie about Allah. 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 would have thought that this man wanted to take back 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 apostles. 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 till it is complete (in all respects). I asked you whether there was anybody who, after embracing his religion, became displeased and discarded his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its cheerfulness 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 apostles; 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 apostles; they are put to trials and the final victory is always theirs. Then I asked you what he ordered 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 really 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 should be true, he will very soon occupy the earth 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 certainly wash his feet.’ ” Abu Sufyan added, “Caesar then asked for the letter of Allah’s Apostle and it was read. Its contents were:– “In the name of Allah, the most Beneficent, the most Merciful (This letter is) from Muhammad, the slave of Allah, and His Apostle, to Heraculius, the Ruler of the Byzantine. Peace be upon the followers of guidance. Now then, I invite you to Islam (i.e. surrender to Allah), embrace Islam and you will be safe; embrace Islam and Allah will bestow on you a double reward. But if you reject this invitation of Islam, you shall be responsible for misguiding the peasants (i.e. your nation). O people of the Scriptures! Come to a word common to you and us and you, that we worship. None but Allah, and that we associate nothing in worship with Him; and that none of us shall take others as Lords besides Allah. Then if they turn away, say: Bear witness that we are (they who have surrendered (unto Him)..(3.64) Abu Sufyan added, “When Heraclius had finished his speech, there was a great hue and cry caused by the Byzantine Royalties surrounding him, and there was so much noise that I did not understand what they said. So, we were turned out of the court. When I went out with my companions and we were alone, I said to them, ‘Verily, Ibn Abi Kabsha’s (i.e. the Prophet’s) affair has gained power. This is the King of Bani Al-Asfar fearing him.” Abu Sufyan added, “By Allah, I remained low and was sure that his religion would be victorious till Allah converted me to Islam, though I disliked it “

Today’s Hadith:

Volume 4, Book 52, Number 192 :
Narrated by Sahl bin Sad (radiallaahu `anhu)
That he heard the Prophet (sallallaahu `alayhi wasallam) on the day (of the battle) of Khaibar saying, “I will give the flag to a person at whose hands Allah will grant victory.” So, the companions of the Prophet (sallallaahu `alayhi wasallam) got up, wishing eagerly to see to whom the flag will be given, and everyone of them wished to be given the flag. But the Prophet (sallallaahu `alayhi wasallam) asked for ‘Ali (radiallaahu `anhu). Someone informed him that he was suffering from eye-trouble. So, he ordered them to bring ‘Ali (radiallaahu `anhu) in front of him. Then the Prophet (sallallaahu `alayhi wasallam) spat in his eyes and his eyes were cured immediately as if he had never any eye-trouble. ‘Ali (radiallaahu `anhu) said, “We will fight with them (i.e. infidels) till they become like us (i.e. Muslims).” The Prophet (sallallaahu `alayhi wasallam) said, “Be patient, till you face them and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e. through you), that will be better for you than the red camels.”

Red camels are the best kind of camels. If you were to talk in terms of cars, red camels would represent the Ferraris, Lamborghinis of today. :)

Allaah created man and caused him to dwell on this earth, but He did not forsake him. Rather He gave him what he needs of food, drink and clothing, and revealed to him throughout the ages a path to follow and be guided by. The interests and happiness of mankind at every time and in every place depend upon following the path of Allaah and rejecting all others:

“And verily, this (i.e. Allaah’s Commandments mentioned in the above two Verses 151 and 152) is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al-Muttaqoon (the pious)” [al-An’aam 6:153 – interpretation of the meaning]

Islam is the last of the heavenly religions and the Qur’aan is the last of the heavenly Books. Muhammad (peace and blessings of Allaah be upon him) is the last of the Prophets and Messengers. Allaah commanded him to convey this religion to all of mankind:
“This Qur’aan has been revealed to me that I may therewith warn you and whomsoever it may reach” [al-An’aam 6:18]

Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him) with Islam to all of mankind, as Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘O mankind! Verily, I am sent to you all as the Messenger of Allaah’”[al-A’raaf 7:158]

Da’wah or calling others to Islam is the best of deeds, because it involves guiding people to the Straight Path and to that which will bring them happiness in this world and in the Hereafter:
“And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims.’”[Fussilat 41:33 – interpretation of the meaning]

Calling others to Islam is an honourable mission. This is the work of the Prophets and Messengers. The Messenger (peace and blessings of Allaah be upon him) explained that his mission in life, and the mission of his followers, is to call people to Allaah. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)’” [Yoosuf 12:108]

The Muslims in general and the scholars in particular are commanded to call people to Islam, as Allaah says (interpretation of the meaning):
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”[Aal ‘Imraan 3:104]

The Prophet (peace and blessings of Allaah be upon him) said: “Convey from me even if it is (only) one aayah.” (Narrated by al-Bukhaari, 3461)

Calling people to Allaah is an important task and a glorious mission, because it means calling people to worship Allaah alone. It means bringing them forth from darkness to the light, planting goodness in the place of evil and truth in the place of falsehood. Hence whoever does this needs to have knowledge, understanding, patience, forbearance, gentleness and kindness. He needs to give of his wealth and of himself, and he needs to understand people’s circumstances and habits. Allaah says (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided” [al-Nahl 16:125]

Allaah blessed His Messenger with the words (interpretation of the meaning):
“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) forgiveness for them; and consult them in the affairs”
[Aal ‘Imraan 3:159]

The daa’iyah (caller) may be faced with debates in his da’wah activities, especially with the People of the Book. Allaah has commanded us, if it reaches the point of debate, to debate in a manner that is better, which is with kindness and gentleness, explaining the principles of Islam as they came, pure and simple, in a kindly manner and with no element of compulsion. Allaah says (interpretation of the meaning):
“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong; and say (to them): ‘We believe in that which has been revealed to us and revealed to you; our Ilaah (God) and your Ilaah (God) is One (i.e. Allaah), and to Him we have submitted (as Muslims)’”
[al-‘Ankaboot 29:46]

Calling people to Allaah is a virtuous deed which brings great reward. The Prophet (peace and blessings of Allaah be upon him) said:

Call to guidance. #Dawah

If building a physical structure needs effort and patience until it is complete, then building souls and guiding them to the truth also needs patience and sacrifice. The Messenger (peace and blessings of Allaah be upon him) called people to Islam, patiently bearing the persecution of the kuffaar, Jews and hypocrites. They made fun of him and disbelieved in him; they insulted him and threw stones at him; they said that he was a sorcerer or a madman; they accused him of being a poet or a soothsayer – but he (peace and blessings of Allaah be upon him) bore all that with patience until Allaah granted him victory and caused His religion to prevail. So the daa’iyah must follow his example:
“So be patient (O Muhammad). Verily, the Promise of Allaah is true; and let not those who have no certainty of Faith discourage you from conveying Allaah’s Message (which you are obliged to convey)[al-Room 30:60 – interpretation of the meaning]

The Muslims must follow the example and guidance of their Messenger and call others to Islam, bearing insults and harm with patience for the sake of Allaah, as their Messenger (peace and blessings of Allaah be upon him) did:
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21 – interpretation of the meaning]

The well-being and happiness of this ummah are only to be found in following this religion. Hence Allaah commanded us to convey the message to all of mankind, as He says (interpretation of the meaning):
“This (Qur’aan) is a Message for mankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilaah (God — Allaah) — (none has the right to be worshipped but Allaah) — and that men of understanding may take heed.” [Ibraaheem 14:52]

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri


Invocation Against Enemies of Islam (Ahadith 2577 – 2585)


Hadith no. 2576 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 181 :
Narrated by Abu Ishaq
A man asked Al-Bara’ (radiallaahu `anhu), “O Abu ‘Umara! Did you all flee on the day (of the battle) of Hunain?” He replied, “No, by Allah! Allah’s Apostle (sallallaahu `alayhi wasallam) did not flee, but his young unarmed companions passed by the archers of the tribe of Hawazin and Bani Nasr whose arrows hardly missed a target, and they threw arrows at them hardly missing a shot. So the Muslims retreated towards the Prophet (sallallaahu `alayhi wasallam) while he was riding his white mule which was being led by his cousin Abu Sufyan bin Al-Harith bin ‘Abdul Muttalib. The Prophet (sallallaahu `alayhi wasallam) dismounted and invoked Allah for victory; then he said, ‘I am the Prophet, without a lie; I am the son of ‘Abdul Muttalib, and then he arranged his companions in rows.”

Today’s Ahadith:

Volume 4, Book 52, Number 182 :
Narrated by ‘Ali (radiallaahu `anhu)
When it was the day of the battle of Al-Ahzab (i.e. the clans), Allah’s Apostle (sallallaahu `alayhi wasallam) said, “O Allah! Fill their (i.e. the infidels’) houses and graves with fire as they busied us so much that we did not perform the prayer (i.e. ‘Asr) till the sun set.”

Volume 4, Book 52, Number 183 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) used to recite the following invocations during Qunut: “O Allah! Save Salama bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save ‘Aiyash bin Rabi’a O Allah ! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years (of famine) similar to the (famine) years of the time of Prophet Joseph.”

Volume 4, Book 52, Number 184 :
Narrated by ‘Abdullah bin Abi Aufa (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) invoked evil upon the pagans on the day (of the battle) of Al-Ahzab, saying, “O Allah! The Revealer of the Holy Book, the Swift-Taker of Accounts, O Allah, defeat Al-Ahzab (i.e. the clans), O Allah, defeat them and shake them.”

Volume 4, Book 52, Number 185 :
Narrated by Abdullah (radiallaahu `anhu)
Once the Prophet (sallallaahu `alayhi wasallam) was offering the prayer in the shade of the Ka’ba. Abu Jahl and some Quraishi men sent somebody to bring the abdominal contents of a she-camel which had been slaughtered somewhere in Mecca, and when he brought them, they put them over the Prophet (sallallaahu `alayhi wasallam). Then Fatima (i.e. the Prophet’s daughter) came and threw them away from him, and he said, “O Allah! Destroy (the pagans of) Quraish; O Allah! Destroy Quraish; O Allah Destroy Quraish,” naming especially Abu Jahl bin Hisham, ‘Utba bin Rabi’a, Shaiba bin Rabi’a, Al Walid bin ‘Utba, Ubai bin Khalaf and ‘Uqba bin Abi Mitt. (The narrator, ‘Abdullah added, “I saw them all killed and thrown in the Badr well).

Volume 4, Book 52, Number 186 :
Narrated by ‘Aisha (radiallaahu `anhaa)
Once the Jews came to the Prophet (sallallaahu `alayhi wasallam) and said, “Death be upon you.” So I cursed them. The Prophet (sallallaahu `alayhi wasallam) said, “What is the matter?” I said, “Have you not heard what they said?” The Prophet (sallallaahu `alayhi wasallam) said, “Have you not heard what I replied (to them)? (I said), (‘The same is upon you.’)”

I feel sorry for these people, they made the Prophet (sallallaahu `alayhi wasallam) pray against themselves. Who do you think Allah will accept from? The Jews who cursed our Prophet, or His beloved Prophet himself who returned the favor?

Volume 4, Book 52, Number 187 :
Narrated by ‘Abdullah bin Abbas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) wrote a letter to Caesar saying, “If you reject Islam, you will be responsible for the sins of the peasants (i.e. your people).”

Volume 4, Book 52, Number 188 :
Narrated by Abu Huraira (radiallaahu `anhu)
Tufail bin ‘Amr Ad-Dausi and his companions came to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! The people of the tribe of Daus disobeyed and refused to follow you; so invoke Allah against them.” The people said, “The tribe of Daus is ruined.” The Prophet (sallallaahu `alayhi wasallam) said, “O Allah! Give guidance to the people of Daus, and let them embrace Islam.”

Volume 4, Book 52, Number 189 :
Narrated by Anas (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) intended to write a letter to the ruler of the Byzantines, he was told that those people did not read any letter unless it was stamped with a seal. So, the Prophet (sallallaahu `alayhi wasallam) got a silver ring — as if I were just looking at its white glitter on his hand — and stamped on it the expression “Muhammad, Apostle of Allah”.

Volume 4, Book 52, Number 190 :
Narrated by ‘Abdullah bin ‘Abbas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) sent his letter to Khusrau and ordered his messenger to hand it over to the Governor of Bahrain who was to hand it over to Khusrau. So, when Khusrau read the letter he tore it. Said bin Al-Musaiyab said, “The Prophet (sallallaahu `alayhi wasallam) then invoked Allah to disperse them with full dispersion, (destroy them (i.e. Khusrau and his followers) severely)”.

You might have noticed in all these accounts that Prophet didn’t make dua against a person or people before giving them fair warnings and chances to turn to Allah. This is the Sunnah. We must not jump to cursing others and want bad things t happen to them just because they disobeyed or disrespected us once. Give people fair chances, wouldn’t you want to be given more and more chances by Allah?

One small lamp.

Importance of First Aid (Hadith No. 2530)


Volume 4, Book 52, Number 135 :
Narrated by Abu Musa (radiallaahu `anhu)
Abu ‘Amir (radiallaahu `anhu) was hit with an arrow in his knee, so I went to him and he asked me to remove the arrow. When I removed it, the water started dribbling from it. Then I went to the Prophet (sallallaahu `alayhi wasallam) and told him about it. He said, “O Allah! Forgive ‘Ubaid Abu ‘Amir.”

Concept of the Human Body & Human Rights in Islam

Islam invokes respect for the body as a gift from Allah; a Muslim does not assume absolute “ownership” of his or her body, but only cares for it as a precious gift while he/she lives until it is returned to its Creator upon death. Muslims are required to take good care of their health and that of other Muslims as much as humanly possible. They’re also required to respect nature, the environment, and the physical well being of all living things, including humans of other faiths. Prophet Muhammad (peace be upon him) conveyed to Muslims that they will be asked in front of Allah on Judgment Day about how they used the gift of healthy bodies in life. Contrary to some other faiths, a Muslim is prohibited from terminating his own life, is not allowed to abuse or destroy his body, nor is he required to humiliate it to achieve excellence in worship or closeness to the Creator. The Qur’an says what means:

*{And spend of your substance in the cause of Allah, and make not your own hands contribute to [your] destruction; but do good; for Allah loveth those who do good.}* (Al-Baqarah 2:195)

Islam teaches that every living being has an equal right to life-sustaining elements, and humans get the greatest share of respect as the deputies of Allah on earth. Muslims are instructed to study the functions of their own bodies in order to appreciate Allah’s magnificence and to be able to save precious lives. The Qur’an says what means:

*{As also in your own selves: will ye not then see?}* (Adh-Dhariyat 51:21)

For example, in the Qur’an, Allah speaks about the stages of man’s embryonic development to invoke curiosity for learning among Muslims. The Qur’an says what means:

*{We created Man from an extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into a `alaqah [leech, suspended thing, or blood clot], then We made the `alaqah into a mudghah [chewed substance]…}* (Al-Mu’minun 23:12-14)

According to these rules, seeking medical help to “repair” affected or impaired physical functions becomes a priority for a good Muslim to maintain a body healthy enough to fulfill his Islamic duties on earth.

Islam, a Religion of Healing

Islam is a religion of healing for humans on all levels of their being: mind, body, and soul. Seeking medical help is advised in many prophetic traditions asserting that “there is a remedy for every malady and it’s excellent to get treatment.” (Narrated by Muslim.)

In addition to seeking medical assistance from a professional to cure the body on emergencies or chronic cases, Islam offers the sick and the ailing cure for their souls and minds through an array of Qur’anic verses and supplications called ruqyah. A Muslim believes that Allah is the Creator of everything in the universe, including germs, illness, accidents, natural disasters, etc. So, after seeking medical assistance, Muslims are instructed to turn to Allah to seek complete and comprehensive healing for the marvelous miracle that is the human body.

The healing philosophy is taken a step further as Islam looks at the Muslim nation as one healthy human body; if one member is sick, the rest of the body suffers, as Prophet Muhammad (peace and blessings be upon him) teaches in his tradition. Consequently, Muslims worldwide are supposed to offer assistance, first aid, and life sustenance to their Muslim brethren in other lands affected with natural disasters or epidemics—thus the creation of international organizations such as Islamic Relief and the Red Crescent.

Islamic Ethical System Refines Arabs’ First Aid Skills

Before Islam, Arabs lived in a very rough environment. Desert life resulted in an array of accidents and injuries that required all levels of medical skills to treat, whether those injuries were from domestic chores, child rearing, work, travel, hunting, war, or contracted diseases and infections. Cuts, burns, bruises, bone fractures, dehydration, sunstrokes, animal and insect bites, wounds and infections were all common problems for the native Arabs, who had a wide knowledge of the healing properties of animal extracts, medical plants, and various first aid materials suitable for each case.

As Islam spread, a comprehensive ethical system was introduced into all aspects of the daily lives of its followers, capitalizing on existent skills while refining them into a model example for civilized social systems. The Qur’an elaborates on being kind and humane to others, even to prisoners, captives, and enemies during wars. The Qur’an says what means:

*{If one amongst the pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.}* (At-Tawbah 9: 6)

Respect was granted to all, even to dead bodies, which were recommended for prompt burial out of protection and respect. Torture, mutilation, dismembering of dead bodies, or any kind of physical humiliation was prohibited. Even hitting the face in fury was prohibited, even between parent and child, to prevent humiliation, which is not suitable for a dignified Muslim.

Even during wars, medical help and first aid was systematically offered to everyone in equal measure, Muslim soldiers as well as prisoners of war. Muslim women volunteered as nurses at war, and Rufaida, the first female doctor in Islam was personally appointed by the Messenger of Allah (peace be upon him). She was given a spacious tent to serve as a makeshift battleground hospital. As a result, many captives embraced Islam after sampling superior humane treatment from their Muslim captors.

Many may not know that the modern international laws of the UN in use today for treating prisoners of war (POWs) were based on the impeccable conduct of the great Muslim conqueror Salah Ad-Din (Saladin) and his armies, who fought to liberate occupied Muslim lands in the Middle East in the Middle Ages.


Islam also takes into consideration the special conditions of the Muslim sick and wounded when performing acts of worship. They’re given the benefit of special rulings in Islamic fiqh (jurisdiction) to allow for their weakness. Other Muslims are expected to assist them and support them whenever possible. For example, senior citizens and severely ill Muslims can perform their five daily prayers sitting instead of standing, or even lying down in their beds if they can’t get up. Proper food, healthy living conditions, and tender loving care are detailed in many Qur’anic verses and traditions of Prophet Muhammad (peace be upon him).

Muslim ethics and medical knowledge were spread through many other ways besides wars. Travel was required to perform Hajj and to fulfill the duty of da`wah (spreading the word of Allah) to all corners of the earth; thus, all Muslims, both men and women, found it necessary to learn some level of first aid in order to offer life-saving help whenever needed. Men and women excelled in medical practice and could treat each other in emergencies. Even the great Caliph `Umar ibn Al-Khattab on his nightly rounds personally offered first aid to poor people on various occasions—without revealing his identity so as not to intimidate them.

Consequently, Muslims were sought after as skilled first aid and medical experts when they traveled across the world. People came to them for advice and information. Many such stories are recorded in history and travel books in Europe, Asia, and Africa. In a few decades from the dawn of Islam, Muslims built the firm foundations of the science of modern medicine, anatomy, and surgery. The work of the great Muslim scientist Ibn Sina (Avicenna) is still taught at top international universities to this present day.

Taken from OnIslam.Net

Expulsion of Jews and Christians from Arabia (Hadith No. 2388)


Ahadith 2386 – 2387 (below) are repeats. See linked text for related posts.

Volume 3, Book 50, Number 888 :
Narrated by Ubai bin Kab (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Moses the Apostle of Allah,” and then he narrated the whole story about him. Al-Khadir said to Moses, “Did not I tell you that you can have no patience with me.” (18.72). Moses then violated the agreement for the first time because of forgetfulness, then Moses promised that if he asked Al-Khadir about anything, the latter would have the right to desert him. Moses abided by that condition and on the third occasion he intentionally asked Al-Khadir and caused that condition to be applied. The three occasions referred to above are referred to by the following Verses: “Call me not to account for forgetting And be not hard upon me.” (18.73) “Then they met a boy and Khadir killed him.” (18.74) “Then they proceeded and found a wall which was on the verge of falling and Khadir set it up straight.” (18.77)

Volume 3, Book 50, Number 889 :
Narrated by Urwa
Aisha (radiallaahu `anhaa) said, “Buraira came to me and said, ‘My people (masters) have written the contract for my emancipation for nine Awaq ) of gold) to be paid in yearly installments, one Uqiyya per year; so help me.” Aisha (radiallaahu `anhaa) said (to her), “If your masters agree, I will pay them the whole sum provided the Wala will be for me.” Buraira went to her masters and told them about it, but they refused the offer and she returned from them while Allah’s Apostle (sallallaahu `alayhi wasallam) was sitting. She said, “I presented the offer to them, but they refused unless the Wala’ would be for them.” When the Prophet (sallallaahu `alayhi wasallam) heard that and ‘Aisha (radiallaahu `anhaa) told him about It, he said to her, “Buy Buraira and let them stipulate that her Wala’ will be for them, as the Wala’ is for the manumitted.” ‘Aisha (radiallaahu `anhaa) did so. After that Allah’s Apostle (sallallaahu `alayhi wasallam) got up amidst the people, Glorified and Praised Allah and said, “What is wrong with some people who stipulate things which are not in Allah’s Laws? Any condition which is not in Allah’s Laws is invalid even if there were a hundred such conditions. Allah’s Rules are the most valid and Allah’s Conditions are the most solid. The Wala is for the manumitted.

Today’s Hadith:

Volume 3, Book 50, Number 890 :
Narrated by Ibn Umar (radiallaahu `anhu)
When the people of Khaibar dislocated Abdullah bin Umar’s (radiallaahu `anhu) hands and feet, Umar (radiallaahu `anhu) got up delivering a sermon saying, “No doubt, Allah’s Apostle (sallallaahu `alayhi wasallam) made a contract with the Jews concerning their properties, and said to them, ‘We allow you (to stand in your land) as long as Allah allows you.’ Now Abdullah bin Umar went to his land and was attacked at night, and his hands and feet were dislocated, and as we have no enemies there except those Jews, they are our enemies and the only people whom we suspect, I have made up my mind to exile them.”
When Umar (radiallaahu `anhu) decided to carry out his decision, a son of Abu Al-Haqiq’s came and addressed ‘Umar, “O chief of the believers, will you exile us although Muhammad allowed us to stay at our places, and made a contract with us about our properties, and accepted the condition of our residence in our land?” ‘Umar (radiallaahu `anhu) said, “Do you think that I have forgotten the statement of Allah’s Apostle (sallallaahu `alayhi wasallam), i.e. “What will your condition be when you are expelled from Khaibar and your camel will be carrying you night after night?” The Jew replied, “That was joke from Abu-l-Qasim.” ‘Umar (radiallaahu `anhu) said, “O the enemy of Allah! You are telling a lie.” ‘Umar (radiallaahu `anhu) then drove them out and paid them the price of their properties in the form of fruits, money, camel saddles and ropes, etc.”

At the time of his death the Holy Prophet had expressed the view that in Arabia there should be only one religion, namely Islam. During the lifetime of the Holy Prophet, all the tribes in Arabia had accepted Islam. There were only a few pockets of non-Muslims, the Jews in Khyber, and the Christians in Najran.

During the caliphate of Abu Bakr, many tribes who had accepted Islam apostatised. As a result of the apostasy wars, all the apostate tribes were defeated and they once again accepted Islam. During the brief period of his office, Abu Bakr allowed the status quo to continue with regard to the Jews and the Christians.

At the time of the conquest of Khyber, a treaty was executed with the Jews whereunder they were allowed to cultivate the lands on the payment of one half of the produce to the Muslim state at Madina. The treaty also provided that the Jews could be turned out of Khyber, whenever the Muslim state deemed it necessary.

When Umar became the Caliph he deputed his son Abdullah to Khyber to collect the revenue. As Abdullah lay sleeping on the roof of a house in Khyber at night, his bed was overturned by the Jews causing him an injury in the arm. Umar investigated the matter and found that the Jews were bent on mischief. Umar accordingly passed orders expelling the Jews from Khyber. They migrated to Syria. They were allowed to carry their movable belongings with them. Their immovable property in Khyber was distributed among the Muslims.

The Christians of Najran near Yemen had a pact with the Holy Prophet “hereunder they were allowed to live in peace unless they indulged in any hostile activities against Islam. It was also stipulated that they would not indulge in usury. When Umar became the Caliph it was brought to his notice that the Christians of Najran had violated the peace pact in as much as they were indulging in usury, and were also guilty of activities hostile to Islam.

Umar summoned the representatives of the Christians of Najran, and apprised them of the charge of violating the terms of the treaty. In a vainglorious mood the deputationists said “If that was that, they might be expelled.” Umar accordingly passed orders for their expulsion. Arrangements were made for their settlement in Iraq. They were allowed to carry their entire movable property with them. Their immovable property was acquired by the state on payment.

Umar instructed his officers in Iraq that all possible assistance should be provided for the settlement of the refugees from Najran in Iraq. The Christians were exempted from the payment of Jizya for the first two years.

With the expulsion of the Jews and the Christians from Arabia, the country became an exclusively Muslim land. Umar has thus the distinction of being the first ruler under whom Arabia became the exclusive preserve for Islam.

Source: Hadrat Abu Bakr, Umar, Usman, Ali (ra) 4 Vol. Set


Types of Conditions in the Marriage Contract (Hadith No. 2380)


Ahadith 2373 – 2379 (below) are repeats. See linked text for related posts.

Volume 3, Book 50, Number 875 :
Narrated by Jarir (radiallaahu `anhu)
When I gave the pledge of allegiance to Allah’s Apostle (sallallaahu `alayhi wasallam) and he stipulated that I should give good advice to every Muslim.

Volume 3, Book 50, Number 876 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
I gave the pledge of allegiance to Allah’s Apostle (sallallaahu `alayhi wasallam) for offering the prayers perfectly paying the Zakat and giving good advice to every Muslim.

Volume 3, Book 50, Number 877 :
Narrated by Abdullah bin Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “If someone sells pollinated date-palms, their fruits will be for the seller, unless the buyer stipulates the contrary.”

Volume 3, Book 50, Number 878 :
Narrated by Urwa
Aisha (radiallaahu `anhaa) told me that Buraira came to seek her help in writing for emancipation and at that time she had not paid any part of her price. ‘Aisha (radiallaahu `anhaa) said to her, “Go to your masters and if they agree that I will pay your price (and free you) on condition that your Wala’ will be for me, I will pay the money.” Buraira told her masters about that, but they refused, and said, “If ‘Aisha wants to do a favor she could, but your Wala will be for us.” Aisha (radiallaahu `anhaa) informed Allah’s Apostle (sallallaahu `alayhi wasallam) of that and he said to her, “Buy and manumit Buraira as the Wala’ will go to the manumitted.

Volume 3, Book 50, Number 879 :
Narrated by Jabir (radiallaahu `anhu)
While I was riding a (slow) and tired camel, the Prophet (sallallaahu `alayhi wasallam) passed by and beat it and prayed for Allah’s Blessings for it. The camel became so fast as it had never been before. The Prophet (sallallaahu `alayhi wasallam) then said, “Sell it to me for one Uqiyya (of gold).” I said, “No.” He again said, “Sell it to me for one Uqiyya (of gold).” I sold it and stipulated that I should ride it to my house. When we reached (Medina) I took that camel to the Prophet (sallallaahu `alayhi wasallam) and he gave me its price. I returned home but he sent for me (and when I went to him) he said, “I will not take your camel. Take your camel as a gift for you.” (Various narrations are mentioned here with slight variations in expressions relating the condition that Jabir had the right to ride the sold camel up to Medina).

Volume 3, Book 50, Number 880 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Ansar said to the Prophet (sallallaahu `alayhi wasallam), “Divide our date-palms between us and our emigrant brothers.” The Prophet (sallallaahu `alayhi wasallam) said, “No.” The Ansar said to the emigrants, “You may do the labor (in our gardens) and we will share the fruits with you.” The emigrants said, “We hear and obey.”

Volume 3, Book 50, Number 881 :
Narrated by Abdullah bin Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) gave the land of Khaibar to the Jews on the condition that they would work on it and cultivate it and they would get half of its yield.

Today’s Hadith:

Volume 3, Book 50, Number 882 :
Narrated by Uqba bin Amir (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “From among all the conditions which you have to fulfill, the conditions which make it legal for you to have sexual relations (i.e. the marriage contract) have the greatest right to be fulfilled.”

The basic principle with regard to the conditions stipulated by both partners in the marriage contract is that it is a valid condition that must be fulfilled, and it is not permissible to break it.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

The basic principle with regard to conditions in the marriage contract is that they are valid, unless there is proof to show that they are not valid. The evidence for that is the general meaning of the evidence which speaks of fulfilling covenants:

“O you who believe! Fulfil (your) obligations” [al-Maa’idah 5:1]

“And fulfil (every) covenant. Verily, the covenant will be questioned about” [al-Isra’ 17:34]

And in the hadeeth narrated from the Messenger (blessings and peace of Allah be upon him) it says: “The Muslims are bound by their conditions, except a condition that forbids what is permissible or permits what is forbidden.” Narrated by al-Tirmidhi (1352). And he (blessings and peace of Allah be upon him) said: “Whoever stipulates a condition that is not in the Book of Allaah it is not valid, even if he stipulates a hundred times.” Narrated by al-Bukhaari (2155) and Muslim (1504).

To sum up, the basic principle with regard to conditions is that they are permissible and valid, whether they are to do with marriage, buying and selling, renting, pledges or mortgages, or awqaaf. The ruling on the conditions that are stipulated in contracts, if they are valid, is that they must be fulfilled, because of the general meaning of the verse (interpretation of the meaning):

“O you who believe! Fulfil (your) obligations” [al-Maa’idah 5:1].

Al-Sharh al-Mumti’, 5/241 (Egyptian edition).

With regard to the woman stipulating that the husband should not take a second wife, the opinion of some scholars is that this condition is permissible, and if the husband breaks it, the wife has the right to annul the marriage and take her dues in full.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

If she stipulates that he should not take another wife, this is permissible. Some of the scholars said that it is not permissible, because it is restricting the husband in something that Allah has permitted to him, and it is contrary to the Qur’aan in which it says (interpretation of the meaning): “then marry (other) women of your choice, two or three, or four” [al-Nisa’ 4:3]. It may be said in response to that that she has a reason to ask him not to marry another wife and she is not transgressing against anyone. The husband himself is the one who is giving up his right; if he has the right to marry more than one, he is giving it up. So what is to prevent this condition being valid?

Hence the correct view with regard to this matter is the view of Imam Ahmad (may Allah have mercy on him), which is that this condition is valid.

Al-Sharh al-Mumti’, 5/243

Read this to know about the basic requirements of a marriage contract.

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