Story of the Prisoners of the Battle of Badr

On their way back to Madinah, at a large sand hill, the Prophet sallallahu 'alayhi wa sallam divided the spoils equally among the fighters after he had taken al-khums (one-fifth). When they reached as-Safra', he ordered that two of the prisoners should be killed. They were an-Nadr ibn al-Harith and 'Uqbah ibn Abi Mu'ayt, because they had persecuted the Muslims in Makkah, and harboured deep hatred towards Allah and His Messenger sallallahu 'alayhi wa sallam. In a nutshell, they were criminals of war in modern terminology, and their execution was an awesome lesson to oppressors. 'Uqbah forgot his pride and cried out, "Who will look after my children O Messenger of Allah?" The Prophet sallallahu 'alayhi wa sallam answered, "The Fire (of Hell)." Did 'Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet sallallahu 'alayhi wa sallam while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet sallallahu 'alayhi wa sallam with his cloak if it had not been for Abu Bakr to intervene and release the Prophet sallallahu 'alayhi wa sallam. The heads of both criminals were struck off by 'Ali ibn Abi Talib.

The Prophet sallallahu 'alayhi wa sallam exhorted the Muslims to treat the prisoners so well to such an extent that the captors used to give the captives their bread (the more valued part of the meal) and keep the dates for themselves.

Prisoners of war constituted a problem awaiting resolution because it was a new phenomenon in the history of Islam. The Prophet sallallahu 'alayhi wa sallam consulted Abu Bakr and 'Umar ibn al-Khattab as to what he should do with the prisoners. Abu Bakr suggested that he should ransom them, explaining this by saying: "They are after all our relatives, and this money would give us strength against the disbelievers, moreover, Allah could guide them to Islam." 'Umar advised killing them, saying, "They are the leaders of kufr (disbelief)." The Prophet sallallahu 'alayhi wa sallam preferred Abu Bakr's suggestion to that of 'Umar's. The following day, 'Umar called on the Prophet sallallahu 'alayhi wa sallam and Abu Bakr to see them weeping. He showed extreme astonishment and inquired about the situation so that he might weep if it was worth weeping for, or else he would feign weeping.

"It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took." [Al-Qur'an 8:67-68]

The previous Divine ordainment went as follows:

"Thereafter (is the time) either for generosity (i.e. free them without ransom) or ransom." [Al-Qur'an 47:4]]

Which included an area providing permission to take ransom, that is why no penalty was imposed. They were rebuked only for taking prisoners before subduing all the land of disbelief. Apart from this, the polytheists taken to Madinah were not only prisoners of war but rather archcriminals of war whom modern war penal law brings to justice to receive their due sentence of death or prison for life.

The ransom for the prisoners ranged between 4000 and 1000 dirhams in accordance with the captive's financial situation. Another form of ransom assumed an educational dimension; most of the Makkans, unlike the Madinese, were literate and so each prisoner who could not afford the ransom was entrusted with ten children to teach them the art of writing and reading. Once the child had been proficient enough, the instructor would be set free. Another clan of prisoners were released unransomed on grounds of being hard up. Zaynab, the daughter of the Prophet sallallahu 'alayhi wa sallam, paid the ransom of her husband Abul-'As with a necklace. The Muslims released her prisoner and returned the necklace in deference to the Prophet sallallahu 'alayhi wa sallam but on condition that Abul-'As allow Zaynab to migrate to Madinah, which he actually did.

In captivity, there was also an eloquent orator called Suhayl ibn 'Amr. 'Umar suggested that they pull out his front teeth to disable him from speaking, but the Prophet sallallahu 'alayhi wa sallam turned down his suggestion for fear Quraysh should retaliate in the same manner on one hand, and on the other for fear of Allah's Wrath on the Day of Resurrection.

Sa'd ibn an-Nu'man, a lesser pilgrim detained in Makkah, was released in return for setting Abu Sufyan's son, a captive, free.

The Story of the 600-700 Jews Beheaded by the Prophet sallallahu 'alayhi wa sallam at Banu Qurayzah in 5H

The Banu Qurayzah was a tribe of Jews in a district of Madinah that betrayed the Muslims and sided with the enemy during the Battle of Ahzab (also known as the Battle of the Confederates and the Battle of the Trench). The Sealed Nectar describes what happened to them immediately after the Battle of Ahzab:

Archangel Gabriel, on the very day the Messenger of Allah sallallahu 'alayhi wa sallam came back to Madinah after the previous battle, and while he was washing in 'Umm Salamah's house, visited him asking that he should unsheathe his sword and head for the habitation of the seditious Banu Qurayzah nd fight them. Gabriel noted that he with a procession of angels would go ahead to shake their forts and cast fear in their hearts.

The Messenger of Allah sallallahu 'alayhi wa sallam, immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Qurazyah, institued Ibn 'Umm Makhtum as a ruler of Madinah, and entrusted the banner of war to 'Ali ibn Abi Talib who marched towards the appointed target and came close enough to hear the Jews abusing the Messenger of Allah sallallahu 'alayhi wa sallam, who on his part set out at the head of three thousand infantry men and thirty horsemen of Ansar (Helpers) and Muhajirin (Emigrants). On their way to encounter the enemy, the afternoon prayer was due. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet sallallahu 'alayhi wa sallam objected to neither. When they reached the habitations of Banu Qurayzah, they laid tight siege to their forts. Seeing this terrible situation they were in, the chief of the Jews Ka'b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad's Prophethood; to kill their children and women and then challenge the Prophet sallallahu 'alayhi wa sallam and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad sallallahu 'alayhi wa sallam and his people by surprise on Saturday - a day mutually understood to witness no fighting.

None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: "You have never been decisive in decision-making since you were born." The gloomy future already visible, they made contacts with some Muslims, who had maintained good relation with them, in order to learn about their fate in the light of the current circumstances. They requested that Abu Lubaba be despatched to them for advice. On his arrival, the men began to implore, women and children to cry desperately. In answer to their demand for advice he pointed to his throat saying it was homicide awaiting them. He then immediately realized that he had betrayed the Prophet's trust, so he headed directly for the mosque in Madinah and tied himself to a wooden tall pole swearing that no one would untie him save the Messenger of Allah sallallahu 'alayhi wa sallam, and added that he would never enter the habitation of Banu Qurayzah in recompense for the deadly mistake he made. When the Messenger sallallahu 'alayhi wa sallam was informed of this incident, he said, "I would have begged Allah to forgive him if he had asked me, but since he had tied himself out of his own free will, then it was Allah Who would turn to him in forgiveness."

The Jews of Banu Qurayzah could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allah had cast fear in the the Jews' hearts, and their morale had almost collapsed especially when two Muslim heroes, 'Ali ibn Abi Talib and az-Zubayr ibn a'-'Awwam proceeded with 'Ali swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamzah (a former Muslim martyr).

In the light of this reluctance, they had nothing except to comply with the Messenger's judgement. The Messenger of Allah sallallahu 'alayhi wa sallam ordered that the men should be handcuffed, and this was done under the supervision of Muhammad ibn Salamah al-Ansari while the women and children were isolated in confinement. Thereupon al-Aws tribe interceded begging the Prophet sallallahu 'alayhi wa sallam to be lenient toward them. He suggested that Sa'd ibn Mu'adh, a former ally, be deputed to give verdict about them, and they agreed.

Sa'd meanwhile stayed behind in Madinah due to a serious wound he sustained in the Confederates Battle. He was summoned and brought on a donkey. On his way to the Prophet sallallahu 'alayhi wa sallam, the Jews used to exhort him to be lenient in his judgement on account of former friendship. Sa'd remained silent but when they persisted he uttered: "It is time for Sa'd not to be afraid of the blame of the blamers." On hearing this decisive attitude, some of them returned to Madinah waiting for a desperate doom.

On arrival, he alighted with the help of some men. He was informed that the Jews had agreed to accept his verdict about them. He immediately wondered if his judgement would pass on all the people present, the Prophet sallallahu 'alayhi wa sallam included, turning his face away in honour of him. The reply was positive.

He decided that all the able-bodied male persons belonging to the tribe should be killed, women and children taken prisoners and their wealth divided among the Muslim fighters. The Prophet sallallaahu 'alayhi wa sallam accepted his judgement saying that Sa'd had adjudged by the Command of Allah. In fact, the Jews deserved that severe punitive action for the ugly treachery they had harboured against Islam, and the large arsenal they have amassed and which consisted of one thousand and five hundred swords, two thousand spears, three hundred armours and five hundred shields, all of which went into the hands of the Muslims. Trenches were dug in the bazar of Madinah and a number of Jews between six and seven hundred were beheaded therein. Hot beds of intrigue and treachery were thus exterminated once and for all..

Huyai, a chief criminal of war, a devil of Bani Nadir and Safiyah's father, had joined the ranks of Banu Qurayzah when Quraysh and Ghatfan defected, was admitted into the audience of the Prophet sallallahu 'alayhi wa sallam with his hands tied to his neck with a rope. In audacious defiance, he declared obstinate enmity to the Prophet sallallahu 'alayhi wa sallam but admitted that Allah's Will was to be fulfilled and added that he was resigned to his fate. He was ordered to sit down, and was beheaded on the spot.

Only one woman of the Jews was killed because she had killed a Muslim warrior by flinging a grinding stone upon him. A few elements of the enemy embraced Islam and their lives, wealth and children were spared. As for the spoils of the war, the Prophet sallallahu 'alayhi wa sallam divided them, after putting a fifth aside, in accordance with Allah's injunctions. Three shares went to the horseman and one to the infantry fighter. Women captives were sent to Najd to be bartered with horses and weaponry.

After the war with Banu Qurayzah had been settled and they had been defeated, Sa'd ibn Mu'adh's wish was gratified and he gave his last breath. In response to his supplication 'A'ishah narrated, Sa'd's wounds began to bleed from the front part of his neck while he was in his tent which the Prophet sallallahu 'alayhi wa sallam had pitched for him in the mosque so that he would be in close proximity in order to inquire about and watch his well-being closely. The people were not scared except when the blood flowed towards them, and in the mosque along with Sa'd's tent, there was the tent of Banu Ghifar. They said: O people of the tent, what is it that is coming to us from you? Lo! it was Sa'd's wound that was bleeding and he died thereon.

Jabir narrated that the Messenger of Allah sallallahu 'alayhi wa sallam had said: "The Throne of the Compassionate shook for the death of Sa'd ibn Mu'adh." When his bier was carried, at-Tirmidhi said: The hypocrites alleged it was too light. The Messenger of Allah sallallahu 'alayhi wa sallam retorted: "The angels are carrying him."

In the process of the sieze laid to Banu Qurayzah, one man of the Muslims, Khalid ibn Suwayd was killed when a women of the Jews dropped the grinding stone on him, and another, Abu Sinan ibn Mihsan, the brother of 'Ukashah, died.

Abu Lubaba stayed tied for six nights. His wife used to untie him at prayer times and then he tied himself again to the pole. One early morning, Allah the All-Forgiving revealed a verse to the Messenger of Allah sallallahu 'alayhi wa sallam to the effect that Allah had turned to Abu Lubaba with forgiveness. The Muslims rushed to release him but he insisted that the Messenger of Allah sallallahu 'alayhi wa sallam himself do it. And this was done shortly before the morning prayer.

This military expedition took place in the month of Dhul-Qa'dah in the year five hijri (5H), and the siege of Banu Qurayzah lasted for 25 days. The Chapter of Confederates (Al-Qur'an, Surah 33) was revealed containing Allah's Words concerning the basic issues relating to the believers and hypocrites during the battle of the Confederates, and the consequences of the treachery and breaching of covenants by the Jews.

(s) Excerpt from Ar-Rahiq al-Makhtum

Source : SunnahOnline.com

Umm Salamah

Umm Salamah! What an eventful life she had! Her real name was Hind. She was the daughter of one of the notables in the Makhzum clan nicknamed "Za'ad ar-Rakib" because he was well known for his generosity particularly to travelers. Umm Salamah's husband was 'Abdullah ibn 'Abdul-Asad and they both were among the first persons to accept Islam. Only Abu Bakr and a few others, who could be counted on the fingers of one hand, became Muslims before them.

As soon as the news of their becoming Muslims spread, the Quraysh reacted with frenzied anger. They began hounding and persecuting Umm Salamah and her husband. But the couple did not waver or despair and remained steadfast in their new faith.

The persecution became more and more intense. Life in Makkah became unbearable for many of the new Muslims. The Prophet, peace be upon him, then gave permission for them to emigrate to Abyssinia. Umm Salamah and her husband were in the forefront of these muhajirun, seekers of refuge in a strange land. For Umm Salamah it meant abandoning her spacious home and giving up the traditional ties of lineage and honor for something new, hope in the pleasure and reward of Allah.

Despite the protection Umm Salamah and her companions received from the Abyssinian ruler, the desire to return to Makkah, to be near the Prophet and the source of revelation and guidance persisted.

News eventually reached the muhajirun that the number of Muslims in Makkah had increased. Among them were Hamzah ibn 'Abdul-Muttalib and 'Umar ibn al-Khattab. Their faith had greatly strengthened the community and the Quraysh they heard, had eased the persecution somewhat. Thus a group of the muhajirun, urged on by a deep longing in their hearts, decided to return to Makkah.

The easing of the persecution was but brief as the returnees soon found out. The dramatic increase in the number of Muslims following the acceptance of Islam by Hamzah and 'Umar only infuriated the Quraysh even more. They intensified their persecution and torture to a pitch and intensity not known before. So the Prophet gave permission to his companions to emigrate to Madinah. Umm Salamah and her husband were among the first to leave.

The hijrah of Umm Salamah and her husband though was not as easy as they had imagined. In fact, it was a bitter and painful experience and a particularly harrowing one for her.

Let us leave the story now for Umm Salamah herself to tell ...

When Abu Salamah (my husband) decided to leave for Madinah, he prepared a camel from me, hoisted me on it and placed our son Salamah on my lap. My husband then took the lead end went on without stopping or waiting for anything. Before we were out of Makkah however some men from my clan stopped us and said to my husband:

"Though you are free to do what you like with yourself, you have no power over your wife. She is our daughter. Do you expect us to allow you to take her away from us?"

They then pounced on him and snatched me away from him. My husband's clan, Banu 'Abdul-Asad, saw them taking both me and my child. They became hot with rage.

"No! By Allah," they shouted, "We shall not abandon the boy. He is our son and we have a first claim over him."

They took him by the hand and pulled him away from me. Suddenly in the space of a few moments, I found myself alone and lonely. My husband headed for Madinah by himself and his clan had snatched my son away from me. My own clan, Banu Makhzum, overpowered me and forced me to stay with them.

From the day when my husband and my son were separated from me, I went out at noon every day to that valley and sat in the spot where this tragedy occurred. I would recall those terrible moments and weep until night fell on me.

I continued like this for a year or so until one day a man from the Banu Umayyah passed by and saw my condition. He went back to my clan and said: "Why don't you free this poor woman? You have caused her husband and her son to be taken away from her." He went on trying to soften their hearts and play on their emotions. At last they said to me. "Go and join your husband if you wish."

But how could I join my husband in Madinah and leave my son, a piece of my own flesh and blood, in Makkah among the Banu 'Abdul-Asad? How could I be free from anguish and my eyes be free from tears were I to reach the place of hijrah not knowing anything of my little son left behind in Makkah?

Some realized what I was going through and their hearts went out to me. They petitioned the Banu 'Abdul-Asad on my behalf and moved them to return my son. I did not now even want to linger in Makkah till I found someone to travel with me and I was afraid that something might happen that would delay or prevent me from reaching my husband. So I promptly got my camel ready, placed my son on my lap and left in the direction of Madinah.

I had just about reached Tanim (about three miles from Makkah) when I met 'Uthman ibn Talhah (he was a keeper of the Ka'bah in pre-lslamic times and was not yet a Muslim).

"Where are you going, Bint Za'ad ar-Rakib?" he asked.

"I am going to my husband in Madinah."

"And there isn't anyone with you?"

"No, by Allah. Except Allah and my little boy here."

"By Allah. I shall never abandon you until you reach Madinah," he vowed.

He then took the reins of my camel and led us on. I have, by Allah, never met an Arab more generous and noble than he. When we reached a resting place, he would make my camel kneel down, wait until I dismounted, lead the camel to a tree and tether it. He would then go to the shade of another tree. When we had rested he would get the camel ready and lead us on.

This he did every day until we reached Madinah. When we got to the village near Quba (about two miles from Madinah) belonging to Banu 'Amr ibn Awf, he said, "Your husband is in this village. Enter it with the blessings of God."

He turned back and headed for Makkah. Their roads finally met after the long separation. Umm Salamah was overjoyed to see her husband and he was delighted to see his wife and son.

Great and momentous events followed one after the other. There was the battle of Badr in which Abu Salamah fought. The Muslims returned victorious and strengthened. Then there was the battle of 'Uhud in which the Muslims were sorely tested. Abu Salamah came out of this wounded very badly. He appeared at first to respond well to treatment, but his wounds never healed completely and he remained bedridden.

Once while Umm Salamah was nursing him, he said to her: "I heard the Messenger of God saying. Whenever a calamity afflicts anyone he should say, 'Surely from Allah we are and to Him we shall certainly return.' And he would pray, 'O Lord, give me in return something good from it which only You Exalted and Mighty, can give.' "

Abu Salamah remained sick in bed for several days. One morning the Prophet sallallahu 'alayhi wa sallam came to see him. The visit was longer than usual. While the Prophet sallallahu 'alayhi wa sallam was still at his bedside Abu Salamah passed away. With his blessed hands, the Prophet closed the eyes of his dead companion. He then raised these hands to the heavens and prayed:

"O Lord, grant forgiveness to Abu Salamah. Elevate him among those who are near to You. Take charge of his family at all times. Forgive us and him, O Lord of the Worlds. Widen his grave and make it light for him."

Umm Salamah remembered the prayer her husband had quoted on his deathbed from the Prophet and began repeating it, "O Lord, with you I leave this my plight for consideration ... " But she could not bring herself to continue ... "O Lord give me something good from it", because she kept asking herself, "Who could be better than Abu Salamah?" But it did not take long before she completed the supplication.

The Muslims were greatly saddened by the plight of Umm Salamah. She became known as "Ayyin al-Arab" - the one who had lost her husband. She had no one in Madinah of her own except her small children, like a hen without feathers.

Both the Muhajirun and Ansar felt they had a duty to Umm Salamah. When she had completed the Iddah (three months and ten days), Abu Bakr proposed marriage to her but she refused. Then 'Umar asked to marry her but she also declined the proposal. The Prophet then approached her and she replied:

"O Messenger of Allah, I have three characteristics. I am a woman who is extremely jealous and I am afraid that you will see in me something that will anger you and cause Allah to punish me. I am a woman who is already advanced in age and I am a woman who has a young family."

The Prophet replied: "Regarding the jealousy you mentioned, I pray to Allah the Almighty to let it go away from you. Regarding the question of age you have mentioned, I am afflicted with the same problem as you. Regarding the dependent family you have mentioned, your family is my family."

They were married and so it was that Allah answered the prayer of Umm Salamah and gave her better than Abu Salamah. From that day on Hind al-Makhzumiyyah was no longer the mother of Salamah alone but became the mother of all believers, Umm al-Muminin.

Source : SunnahOnline.com

Death of Prophet Muhammad (pbuh), 632 CE

The Start of the Disease

On Monday the 29th of Safar in the eleventh year of Hijrah, he participated in funeral rites in al-Baqi'. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen of fourteen.

The Last Week

When his sickness grew severe he asked his wives: "Where shall I stay tomorrow?" or "Where shall I stay?" They understood what he wanted. So they allowed him to stay wherever he wished. He moved to 'A'ishah's room leaning - while he was walking - on al-Fadl ibn al-'Abbas and 'Ali ibn Abi Talib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life.

During that period, 'A'ishah used to recite al-Mu'awwidhat (Chapters 113 and 114 of the Qur'an) and other supplications which he has already taught her.

Five Days Before Death

On Wednesday, five days before he died the Prophet's temperature rose so high signalling the severness of his disease. He fainted and suffered from pain. "Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them." So they seated him in a container (usually used for washing) and poured out water on him till he said: "That is enough. That is enough."

Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: "The curse of Allah falls upon the Jews and Christians for they have made their Prophets' tombs places of worship." [Sahih al-Bukhari, 1/62; Muwatta' Imam Malik, p. 360] Then he said: "Do not make my tomb a worshipped idol." [Muwatta' Imam Malik, p. 65]

Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying:

"He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself."

Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: "You owe me three Dirhams." The Prophet sallallahu 'alayhi wa sallam said: "Fadl, pay him the money." He went on saying:

"I admonish you to be good to al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults."

In another version: "The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should frilly acknowledge and appreciate the favour that these benefactors have shown and overlook their faults."

And said: "Allah, the Great, has given a slave of His the opportunity to make a choice between whatever he desires of Allah's provisions in this world, and what He keeps for him in the world, but he has opted for the latter."

Abu Sa'id Al-Khudri said: "Upon hearing that, Abu Bakr cried and said: 'We sacrifice our fathers and mothers for your sake.' We wondered why Abu Bakr said such a thing. People said: 'Look at that old man! The Messenger of Allah says about a slave of Allah who was granted the right between the best fortunes of this world and the bounty of Allah in the Hereafter, but he says: We sacrifice our fathers and mothers for your sake!' It was later on that we realized what he had aimed at. The Messenger of Allah was the slave informed to choose. We also acknowledged that Abu Bakr was the most learned among us." [Mishkat al-Masabih, 2/546]

Then the Messenger of Allah said:

"The fellow I feel most secure in his company is Abu Bakr. If I were to make friendship with any other one than Allah, I would have Abu Bakr a bosom friend of mine. For him I feel affection and brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abu Bakr's." [Sahih al-Bukhari, 1/22,429,449, 2/638; Mishkat al-Masabih, 2/548]

Four Days Before His Death

On Thursday, four days before the death of the Messenger of Allah he said to people — though he was suffering from a severe pain:

"Come here. I will cause you to write something so that you will never fall into error." Upon this 'Umar ibn al-Khattab said: "The Prophet of Allah is suffering from acute pain and you have the Qur'an with you; the Book of Allah is sufficient unto you." Others however wanted the writing to be made. When Muhammad heard them debating over it, he ordered them to go away and leave him alone. [Sahih al-Bukhari, 2/637]

That day he recommended three things:

Jews, Christians and polytheists should be expelled out of Arabia.
He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Usamah's army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited:

"By the winds (or angels or the Messengers of Allah) sent forth one after another." [Al-Qur'an 77:1] [Mishkat al-Masabih, 1/102]

In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. 'A'ishah said: The Prophet asked: "Have the people performed the prayer?" "No. They haven't. They are waiting for you." "Put some water in the washing pot." Said he. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again "Have the people prayed?" Then the sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer during those days [Sahih al-Bukhari, 1/99]. They were seventeen prayers in the lifetime of Muhammad sallallahu 'alayhi wa sallam.

Three or four times 'A'ishah talked to the Prophet sallallahu 'alayhi wa sallam to exempt Abu Bakr from leadership in prayer lest people should despair of him, but he refused and said: "You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abu Bakr to lead the prayer."

A Day or Two Prior to Death

On Saturday or on Sunday, the Prophet sallallahu 'alayhi wa sallam felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of Abu Bakr. The Prophet led the prayer, and Abu Bakr followed him and raised his voice at every 'Allahu Akbar' (i.e. Allah is the Greatest) the Prophet said, so that the people may hear clearly. [Sahih al-Bukhari, 1/98,99]

A Day Before His Death

On Sunday, a day before he died, the Prophet sallallahu 'alayhi wa sallam set his slaves free, paid as a charity the seven dinars he owned and gave his weapons as a present to the Muslims. So when night fell 'A'ishah had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty sa' (a cubic measure) of barley.

The Last Day Alive

In a narration by 'Anas ibn Malik, he said: "While the Muslims were performing the dawn prayer on Monday — led by Abu Bakr, they were surprised to see the Messenger of Allah raising the curtain of 'A'ishah's room. He looked at them while they were praying aligned properly and smiled cheerfully. Seeing him, Abu Bakr withdrew to join the lines and give way to him to lead the prayer. For he thought that the Prophet wanted to go out and pray." 'Anas said: "The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allah made them a gesture to continue their prayer, went into the room and drew down the curtain." [ibid. 21640]

The Messenger of Allah sallallahu 'alayhi wa sallam did not live for the next prayer time.

When it was daytime, the Prophet sallallahu 'alayhi wa sallam called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. 'A'ishah enquired from her after the Prophet's death, as to this weeping and laughing to which Fatimah replied:

"The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed." [Sahih al-Bukhari, 2/638]

He gave Fatimah glad tidings that she would become the lady of all women of the world [Rahmatul li'l-Alamin, 1/282]. Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!". To these words, the Prophet remarked:

"He will not suffer any more when today is over." [Sahih al-Bukhari, 2/641]

He asked that al-Hasan and al-Husayn be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaybar came to light. It was so sore that he said to 'A'ishah: "I still feel the painful effect of that food I tasted at Khaybar. I feel as if death is approaching." [ibid, 2/637] He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times. [ibid. 2/637]

The Prophet sallallahu 'alayhi wa sallam Breathes His Last

When the pangs of death started, 'A'ishah leant him against her. She used to say: One of Allah's bounties upon me is that the Messenger of Allah died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allah has mixed his saliva with mine at his death. For 'Abdur-Rahman - the son of Abu Bakr - came in with a siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allah against me. I noticed that he was looking at the siwak, so I asked him - for I knew that he wanted it — "Would you like me to take it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).

In another version it is said: "So he brushed (istanna) his teeth as nice as he could." There was a water container (rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:

"There is no god but Allah. Death is full of agonies." [Sahih al-Bukhari, 2/640]

As soon as he had finished his Siwak, brushing, he raised his hand or finger up, looked upwards to the ceiling and moved his lips. So 'A'ishah listened to him. She heard him say: "With those on whom You have bestowed Your Grace with the Prophets and the Truthful (as-Siddiqin), the martyrs and the good doers. O Allah, forgive me and have mercy upon me and join me to the Companionship on high." [ibid, 2/638-641] Then at intervals he uttered these words: "The most exalted Companionship on high. To Allah we turn and to Him we turn back for help and last abode." This event took place at high morning time on Monday, the 12th of Rabi' al-Awwal, in the eleventh year of hijrah. He was sixty-three years and four days old when he died.

The Companions' Concern over the Prophet's Death

The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and hoirizons of Madinah. 'Anas said: "I have never witnessed a day better or brighter than that day on which the Messenger of Allah sallallahu 'alayhi wa sallam came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allah died on." [Mishkat al-Masabih, 2/547]

When he died, Fatimah said: "O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel." [Sahih al-Bukhari, 2/641]

'Umar's Attitude

'Umar, who was so stunned that he almost lost consciousness and stood before people addressing them: "Some of the hypocrites claim that the Messenger of Allah sallallahu 'alayhi wa sallam died. The Messenger of Allah did not die, but went to his Lord in the same way as Moses ibn 'Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allah will come back and he will cut of the hands and legs of those who claim his death." [Ibn Hisham, 2/655]

Abu Bakr's Attitude

Abu Bakr left his house at as-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered 'A'ishah's abode, and went directly to where the Messenger of Allah sallallahu 'alayhi wa sallam was. The Prophet was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: "I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allah had ordained."

Then he went out and found 'Umar talking to people. He said: "'Umar, be seated." 'Umar refused to do so. People parted 'Umar and came towards Abu Bakr, who started a speech saying:

"And now, he who worships Muhammad sallallaahu 'alayhi wa sallam, Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allah says: 'Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.' " [Al-Qur'an 3:144]

Ibn 'Abbas said: "By Allah it sounded as if people had never heard such a Qur'anic verse till Abu Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it."

Ibn al-Musayyab said that 'Umar had said: "By Allah as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad sallallahu 'alayhi wa sallam had really died." [Sahih al-Bukhari, 2/640,641]

Burial and Farewell Preparations to His Honourable Body

Dispute about who would succeed him broke out even before having the Messenger of Allah's body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Banu Sa'ida. Finally they acknowledged Abu Bakr as a Caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.

On Tuesday, his body was washed with his clothes on. He was washed by al-'Abbas, 'Ali, al-Fadl and Qathm — the two sons of al-'Abbas, as well as Shaqran — the Messenger's freed slave, 'Usamah ibn Zayd and Aws ibn Khawli. Al-'Abbas, al-Fadl and Qathm turned his body round, whereas 'Usamah and Shaqran poured out water. 'Ali washed him and Aws leant him against his chest.

They shrouded him in three white Sahuli cotton cloth which had neither a headcloth [Sahih al-Bukhari, 1/169, Sahih Muslim, 1/306] nor a casing and inserted him in.

A sort of disagreement arose with regard to a burial place. Abu Bakr said: "I heard the Messenger of Allah say: 'A dead Prophet is buried where he dies.' " So Abu Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.

People entered the room ten by ten. They prayed for the Prophet sallallahu 'alayhi wa sallam. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray.

This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). 'A'ishah said: "We did not know that the Prophet sallallahu 'alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night." [Mukhtasar Sirat ar-Rasul, p.471; Ibn Hisham, 2/649-665; Talqih Fuhum Ahlul-Athar, p. 38, 39; Rahmatul li'l-Alamin 1/277-286]

(s) Excerpt from Ar-Rahiq al-Makhtum

Source : SunnahOnline.com

5 Facts to Help You Finally Understand the Syrian Civil War

A Syrian child stands in front of a mound of rubble that used to be where he lived.

There’s always news about the Syrian conflict, but aren’t you tired of the daily “Syria-here-Syria-there” and everyone assuming they’re addressing an audience of experts?

So much happens in Syria every day that it’s almost impossible to follow, especially when writers leave out important background information that we need to know to understand what’s really going on there.

So here it is: everything you need to know about the Syrian Civl War so you can finally understand, take a stance, and do something to help stop it.

1. THE CONFLICT HAS BEEN ONGOING FOR ALMOST THREE YEARS NOW.

The Syrian armed conflict first started as part of a movement of protests in Northern Africa and the Middle East, namely the Arab Spring. President Bashar al-Assad is at the head of the Ba’ath party, which gained state control following a coup d’état in 1963. The uprising, which began in March 2011 was the first time the regime’s legitimacy was contested since its rise to power. After about a month of social unrest, the army deployed against protesters, some of which then organised into armed rebel groups. This consequently transformed series of protests claiming political and socio-economic rights into a violent civil war.

2. THERE ARE BAD GUYS ON BOTH SIDES.
With the escalation of violence, both parties have committed serious human rights violations. Both party’s violent methods of gaining the upper hand have deeply affected civilians, creating a severe humanitarian crisis. Heavy weapons, explosives, air strikes and city sieges have harshly affected millions of innocent lives. Imagine your home and your street in ruins, with nowhere to go, no food in your supermarket and your local hospital burned to the ground. What would you do to survive?

Non-governmental humanitarian organizations have largely been unable to provide aid, especially in besieged areas, leaving the most vulnerable abandonned. There are international laws governing war, including the right to humanitarian assistance for civilians, which both parties have violated again and again. The humanitarian crisis civilians are facing has become more deadly than any conventional weapon as more and more are increasingly faced with the threats of starvation and disease.

3. IT IS A CIVIL CONFLICT THAT IMPACTS THE WORLD IN MANY WAYS.

Fear of persecution has led most to flee in search of better living conditions for themselves and their families. At this point, in addition to the estimated 6.3 million people internally displaced, there are over 2.5 million refugees in neighboring countries, and many also in Europe. 2.5 million… that’s the equivalent of the entire city of Chicago trying to find a place where they’ll be welcomed. Despite states’ obligation to allow refugees in, most governments are reluctant to embrace large populations that have lost everything and have no means of supporting themselves. To complicate things a bit more, Syria was also a host for refugees, including Palestinians for example, that have had to escape yet another conflict.

Why hasn’t the international community been more proactive throughout the conflict? Mainly because of the division between Russia and other countries such as France, Britain and the United States. Russia has historical ties with the Syrian regime and even provided the government with weapons. It has heavily criticized Western states for attempting to intervene and impose their views. For this reason, consensus has been impossible to reach.

4. THE SYRIAN GOVERNMENT HAS CHEMICAL WEAPONS.

So, remember the chemical attack from last August? About a month later, the United States and Russia came to an agreement to destroy Syria’s stock of chemical weapons. The Syrian government was asked to compile a list of its holdings and to hand over all chemical munitions to the international community, but it has fallen behind on the schedule and is now facing criticism over how slowly it’s implementing its obligations. The programme of elimination is set to end by the first half of 2014. If the Syrian government doesn’t comply, the United States has threatened UN military action, but that is a decision that could easily be blocked by Russia, who opposes such a move.

5. THE HUMANITARIAN CRISIS WILL BE FAR FROM OVER IF THE CONFLICT COMES TO AN END.

If or when both sides agree to a ceasefire, where will that leave the country? The millions of people who have left to find refuge, who have lost their families and their homes, and who have suffered sexual violence, torture, disease and injuries from chemical weapons will continue to suffer. Will refugees be able to come back and find their homes again? Will schools be rebuilt for children who have been unable to attend for years? Will violators of human rights face justice in court? We can only hope the peace process will answers those questions, and do our best to raise awareness and help out however and whenever we can.

Source :RYOT