Link to all Ramadan 2010 posts

From a distance you notice his eyes – piercing, brilliant and engaging.  The choicest Praise and Mercy of Allah be upon him.  Muhammed, the Praised one is Ahmed, the greatest in Praise of Allah; sublimely appropriate.  Al-Mustapha, the Divinely Chosen, is real.  He was flesh and blood.  Human.

I love him, O Allah, I love him – sal Allahu alayhi wa sallam.

In a world of distortion, where truth is overcome by fiction, the full moon rises.  Although obscured by shadows or an overcast sky, the moon remains.  Such is the fame and honour of Muhammed, sal Allahu alayhi wa sallam.

Of average height, he towers above the elite of history.  He would stand fully erect without a lazy slump.  He was powerful, sal Allahu alayhi wa sallam.  His chest was broad with a dusting of hair that extended vertically in a thin line down to his flat stomach, sal Allahu alayhi wa sallam.

Any kind of hardships you can envision and pray to never face was shouldered by him, sal Allahu alayhi wa sallam, simultaneously.

He experienced in his 63 years of blessed life more tribulation than a cohort.  He, sal Allahu alayhi wa sallam, was an orphan, a widower, battle scarred, and unjustly outcast.  He outlived many of his children and buried some of his grandchildren.  His uncle, the Mercy of Allah be upon him, was martyred and his body desecrated.  He, sal Allahu alayhi wa sallam, was defamed, mocked, lied to and lied about.  He was poisoned, stoned, and had to witness his companions tortured on account of their faith in his Message, sal Allahu alayhi wa sallam.,

Sabraan, remain steadfast in patience, O Family of Yasser; your destination is Paradise.  His teaching was simple.  Allah, the All Mighty, is the only One deserving of worship and devotion.  All that we encounter is by His Command.  No harm can befall without His Permission.

His hair, sal Allahu alayhi wa sallam, was black and wavy.  He liked to keep it longer in length, usually not past his earlobes.  It contained a few gray strands, about 23 in number.  With dark irises he could, by Divine Permission, view a world that was unseen.  He had long, dark eyelashes that from a distance could be mistaken for kohl.  He, sal Allahu alayhi wa sallam, would not avert his attention from a petitioner until their voice fell silent.  His eyes would sleep but his heart was awake.  His eyes never betrayed or invited treachery, sal Allahu alayhi wa sallam.

The weakest, poorest and socially downtrodden would access him, sal Allahu alayhi wa sallam, as readily as the chieftains.  He sheltered the needy, fed the hungry, protected the vulnerable, guarded the secrets and instructed the uninformed.  He, sal Allahu alayhi wa sallam, was calm when others were agitated, loving when others were filled with hate, and polite when shown contempt.  He, sal Allahu alayhi wa sallam, is the highest standard of character and the spring of Divinely ordained etiquette.

His skin, sal Allahu alayhi wa sallam, was soft and naturally fragrant.  His blessed hands were softer than silk and gave off the scent of aromatic musk.  He was reddish in colour.  He was not dark, nor was he pale.  His skin was blemished with the seal of prophethood between his shoulder blades.  He was proportional in all respects, sal Allahu alayhi wa sallam.

In his prayer, he found comfort and pleasure.  His voice quivered in awe of the All Mighty.  When leading others, he would, for the most part, recite from al-Qisar (the short chapters).  If he heard a child crying, he would cut the recitation short to relieve the parent of any distress.  His, sal Allahu alayhi wa sallam, grandchildren would ride atop his back during his prostration, and he would not move until they felt content.  His voice was measured, and he paused at the end of every verse.  He would recite the Quran in various accents to accommodate all the dialects of his companions.  When alone at night, he would pray.  He would remain vigilant for half the night, sometimes more, sometimes less.  When he recited a passage addressing Allah’s Divine Mercy, he would stop and ask for it.  If one of torment, he would seek protection from it, sal Allahu alayhi wa sallam.

His face, sal Allahu alayhi wa sallam, was manifest beauty.  His eyes were well set apart and covered by full brows.  They were not sunk into his face or overtly protruding.  His mouth smelled sweet, and his teeth were always clean and white.  His saliva was a medicine and blessing, sal Allahu alayhi wa sallam.  By the Grace of Allah, it was a cure to the blind, increase in food to the poor, and an ointment to the disfigured.  He had a full, dark beard that obscured his slender long neck from a distance. His smile was radiant, sal Allahu alayhi wa sallam.

He was soft spoken except when he sermonised on Friday.  His voice was melodious and captivating.  He spoke only when necessary and refrained from idle chit-chat.  His, sal Allahu alayhi wa sallam, tongue was true.  He loved to listen and would ask questions of those whom he instructed.  He was modest and sensitive to the needs and feelings of others.  He smiled and laughed often, seldom loudly.

When he, sal Allahu alayhi wa sallam, was displeased, it could be read from his face.  He never raised his hand against another living creature except during Divinely ordained battle.  He, sal Allahu alayhi wa sallam, was courageous and led from the forefront.  He stood in the ranks of his soldiers and faced the hardship they endured.  He ate what they ate, slept where they slept and dressed as they dressed.  He, sal Allahu alayhi wa sallam, was a man unlike the world has ever seen.

He, sal Allahu alayhi wa sallam, dressed similar to his compatriots.  He never owned a throne or regal markings to distinguish himself, sal Allahu alayhi wa sallam, from others.  He would walk without an escort and disliked sentries being placed to guard him.  He preferred neutral shades of white, green and black to clothe himself with.  When he ate, it was never to his fill, and he always ate while sharing his food with others.  He loved milk, dates and honey.  His favourite dish was tharrid – roasted mutton on buttered bread and broth.

He, sal Allahu alayhi wa sallam, cared for the earth and despised wastefulness and corruption.  He was a tree hugger – LITERALLY.  He loved animals and instructed his companions to show kindness to them.  When a camel wept, he would stroke it and speak to it in hushed tones.  When the tree whimpered, he paused his sermon and embraced its trunk, whispering to it soothing words of comfort.  Animals took comfort in him, sal Allahu alayhi wa sallam.

Today, his modality of life and tradition remain intact, preserved not only in print, but in conscious spirit.

He loved us so much, sal Allahu alayhi wa sallam.  He would think of those who would believe in him many generations after his generation and weep in longing and hope.  He loved us more than some care to consider.  Every Messenger of God was allowed a request that would be answered by Allah.  All the Messengers utilised their invocation in the worldly life except for Muhammed, sal Allahu alayhi wa sallam. He, sal Allahu alayhi wa sallam, preserved his invocation to be intercession on the Day of Judgement for those who accept his message!

None can truly claim faith until Muhammed, sal Allahu alayhi wa sallam is more beloved to them than their parents, spouse and children.  To know him is to love him.  To love him is to obey him.  If he, sal Allahu alayhi wa sallam, was to walk into your life now, what would he think?

O you who believe, send your greetings to Muhammed, sal Allahu alayhi wa sallam.

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“Remember that there is much good in bearing with patience that which you dislike, and that victory comes with patience, and that with hardship comes a way out and with difficulty comes ease.” (Ahmad).

Golden words of advice spoken to Ibn ‘Abbas by the Messenger of Allah (sallaAllahu alayhe wasallam). In the story of Ka’b bin Malik (radhiAllahu anhu) and those who stayed behind is a reflection of the truthfulness of these words.

40 painful days of isolation have passed. Ka’b bin Malik (radhiAllahu anhu) and the two companions await a response, a sign of relief. Divine revelation had ceased to descend upon the Prophet (sallaAllahu alayhe wasallam), by Allah’s wisdom, just as He delayed it in the incident of the slander of Aisha (radhiAllahu anha).  But the Prophet (sallaAllahu alayhe wasallam) now has a message for Ka’b and his companions. A messenger was sent. Had he come with tidings of relief? Were the Muslims were permitted to speak to them?

When forty out of the fifty nights elapsed, behold! There came to me the messenger of Allah’s Apostle and said, ‘Allah’s Apostle orders you to keep away from your wife,’

I said, ‘Should I divorce her; or else! what should I do?’ He said, ‘No, only keep aloof from her and do not cohabit her.’ The Prophet sent the same message to my two fellows. Then I said to my wife. ‘Go to your parents and remain with them till Allah gives His Verdict in this matter.’

The trial is bitter, with seemingly no signs of a sweet end. Yet Ka’b responds with words showing his ardent desire to ensure compliance with the order of the Messenger of Allah (sallaAllahu alayhe wasallam).  If he was told that he must divorce her, he would have done so immediately without delay.

Here we notice exemplary manners from the Companions in dealing with the commands of the Prophet (sallaAllahu alayhe wasallam). The messenger who came to Ka’b did not reply with extra words beyond those conveyed to him by the Prophet (sallaAllahu alayhe wasallam). He did not say ‘I think he meant this (to divorce) or I think he meant not to divorce.’ He repeated the previous command without further interpretation.  Ka’b also complied immediately and refused to ask for flexibility, even when others told him to seek it:

Kab added, “The wife of Hilal bin Umaiya came to Apostle and said, ‘O Allah’s Apostle! Hilal bin Umaiya is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him? ‘ He said, ‘No (you can serve him) but he should not come near you.’ She said, ‘By Allah, he has no desire for anything. By, Allah, he has never ceased weeping since his case began till this day of his.’

In testing His slaves, Allah is Merciful. From His mercy upon them was that this command came towards the last days of the test, perhaps they would not have been able to remain patient had it come earlier on. Through this,  is a reminder to console ourselves in testing times by pondering over the mercy of Allah, that He did not allow the test to be worse.

The Prophet (sallaAllahu alayhe wasallam) was also merciful to his ummah. Even though the matter was serious, he exempted Hilal bin Umaiya by allowing his wife to serve her elderly husband.

On that, some of my family members said to me, ‘Will you also ask Allah’s Apostle to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umaiya to serve him?’ I said, ‘By Allah, I will not ask the permission of Allah’s Apostle regarding her, for I do not know what Allah’s Apostle would say if I asked him to permit her (to serve me) while I am a young man.’

Then I remained in that state for ten more nights after that till the period of fifty nights was completed starting from the time when Allah’s Apostle prohibited the people from talking to us.

Separating a man from his wife, a hefty matter, only emphasized that this was indeed a great trial. But, Ibn Al-Qayyim (rahimahullah) in his book Zad Al-Ma’aad, points out that the command to avoid their wives, was in fact a sign of closely approaching good in two ways.

First, the messenger sent by the Prophet (sallaAllahu alayhe wasallam) was considered a type of ‘speaking’ with them, after he had completely avoided them, even through an intermediary.

Second, the specific command for them to avoid their wives served as a reminder for them to abandon any means of pleasure and increase in worship. When worship is increased, this signals that the period of test or punishment is almost over. Related to this is the last ten nights of Ramadan, when the Prophet (sallaAllahu alayhe wasallam) set an example of avoiding his wives and heavily increasing worship, before the month reaches its end.

So as signs of the end of this trial begin to appear, for every afflicted believer, there are also tidings of hope.  When you are overcome by distress, worry, and debts or when backs are turned to you and a genuine smile can no longer spread across your face due to the grief shadowing your days, think of Ka’b (radhiAllahu anhu). Remember now that it is a sign from Allah, that the time has come to turn to none but Him, subhanahu wata’ala.

“And who is better in religion than one who submits himself to Allah.” (al-Nisaa’ 4:125)

This is the purpose of your trial; that you are freed from arrogance, pride and cured of the hardened heart that comes with a state of ongoing ease and prosperity.

The goal is to repent to Allah and flee to Him, so that your heart is attached to Him like never before. Ka’b bin Malik had no one to complain to but Allah. Refrain from complaining to the creation, who cannot relieve you of your agony.  In fact, we should be shy from Allah, that He sees us asking and hoping in other than Him. Ka’b never gave up hope in Allah when everyone turned away. To give up hope in your Creator and Sustainer is to hold poor thoughts of Him, subhanahu wata’ala. How is it that we fail to place our trust in Him, when He is more Merciful to us than our own selves?

In the hands of the people, you will not find honor or even disgrace. When you keep asking of them, they increase in annoyance. As for Allah, when you ask Him, He is more pleased.  Allah loves to hear his slaves invoking, begging and asking from Him Alone.

“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil.” (al-Naml 27:62)

Reflect on the example of Prophet Ayyub (alayhe asallam) who, in a state of affliction in wealth, children and health, called out to Allah:

And [mention] Job, when he called to his Lord, “Indeed, adversity has touched me, and you are the Most Merciful of the merciful.”

So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah]. (al-Anbiyaa’ 21:83,84)

Allah ends off the example of this Prophet by describing it as  ذِكْرَىٰ لِلْعَابِدِينَ : ‘A reminder for all those who worship Us.’

On these words, Ibn Kathir comments: “We made him an example lest those who are beset by trials think that We do that to them because We do not care for them, so that they may take him as an example of patience in accepting the decrees of Allah and bearing the trials with which He tests His servants as He will.’ (Tafsir Ibn Kathir)

When you turn to Allah in supplication, be sure of a response. If it is delayed, He will compensate you by filling your heart with patience and certainty, both of which are sources of reward, until invoking Him carries a sweetness of its own. A delayed response makes the believer blame none but himself, hence leading to repentance. Once we humble ourselves, seeking forgiveness, admitting that indeed we are undeserving due to our sins, Allah will forgive and bring forth relief.

It is not the calamity that has narrowed our life, rather falling in the trap of the incapable ones is what restricts us. The Prophet (sallaAllahu alayhe wasallam) said: “The most incapable person is the one who does not make du`a.” (Sahih Al-Jami’)

The heart of the believer is pulled towards its Lord in times of hardship, unlike those hearts numbed from sensing the alarm that awakens the living hearts.  Every test is a key with which we unlock our hearts. Allah (subhanahu wata’ala) says,

“Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened.” (al-An’aam 6:43)

Abu Sa’id Al-Khudri narrated: One day the Messenger of Allah (sallaAllahu alayhe wasallam) entered the mosque. He saw there a man from the Ansar called Abu Umamah and said to him: “What is the matter that I am seeing you sitting in the mosque when there is no time of prayer?”

Abu Umamah said: “I am entangled in sorrow and debts.”

The Prophet (sallaAllahu alayhe wasallam) replied: “Shall I not teach you words by which, when you say them, Allah will remove your sorrow, and settle your debts?”

Abu Umamah said: “Yes, Messenger of Allah”

The Prophet (sallaAllahu alayhe wasallam) said: “Say in the morning and evening:

Allaahumma inni a’oodhu bika min al-hamm wa’l-hazn wa’l-‘ajz wa’l-kasal wa’l-jubn wa’l-bukhl wa dala’ al-dayn wa ghalbat al-rijaal

“O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.”

Abu Umamah said: “When I did that Allah removed my distress and settled my debt.” (Abu Dawud).

When Abu Umamah faced hardship, he fled to Allah, Who aided him with the du’aa that the Prophet (sallaAllahu alayhe wasallam) taught him, thus relieving his distress.

Finally, after you plead to your Creator, seeking a way out of the darkness, recall the example of Prophet  Zakariya (alayhe asallam) who upheld righteous deeds whilst invoking Allah for offspring.  When the angels came to grant him glad tidings of a son, Yahya, they found him standing in the mihrab. Istiqamah on the obedience of Allah, after du’aa is a cause of being blessed with a response, as opposed to heedlessness and displeasing Allah, after asking Him.

“So the angels called him while he was standing in prayer in the chamber, “Indeed, Allah gives you good tidings of John.” (Aal-‘Imran 3:39).

As for our beloved companion, Ka’b bin Malik (radhiAllahu anhu), a messenger came to him while he too was in a state of obedience, having just concluded the fajr prayer:

When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur’an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala’ calling with his loudest voice, ‘O Kab bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come.

Allah has spoken the Truth;

“For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease.” (al-Sharh 5,6).

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A letter from an unbelieving king; a promise of protection and a good life.
His brothers in faith; turning away, no words, no greetings, no promises.

Then I took the letter to the oven and made a fire therein by burning it.

Without second thought, the king’s letter was burned. His brothers were given precedence.
He could have decided to go and ‘stick to his principles’. After all, the king did not ask him to abandon his religion, it was a brief invitation to move to a place where he wouldn’t feel ‘inferior’. Or he could have decided to take it home, carefully contemplate the offer, and then reach a final decision. Aside from rejecting it, he could have kept the letter merely for its royal origin.

But our beloved companion knew otherwise. He knew that this was a fitna, a great one, for his faith and his allegiance to the Muslims.
His loyalty remained with the believers, for whom the sincere ones grant their love and allegiance. Everyday application of ‘aqeedah (creed) was the way of the companions, whose fiqh (true understanding) of the fundamentals of Islam shone in their actions.

Facing some sort of hardship from our fellow Muslims, should not lead us to give up on them. They are most deserving of patience, and not preferring others over them even if they allure us with kindness.

“And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” (al-Kahf 18:28).

Such is true manifestation of walaa to the believers. How is it that one can turn away from those who share the strongest ties of kinship in faith?

“Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship].” (Al-Ma’idah 5:55).

In instantly burning the letter, Ka’b (radhiAllahu anhu) was an example of hastiness in ridding ourselves from all means that lead to corruption in deen.
Burning the letters and cutting the ropes pulling us toward misguidance is a step to being saved from the eternal Fire. Every link between us and the prohibited should be terminated, thereby disallowing any chances for the whispers of shaytan. The truly determined ones are those who do not allow the juice to ferment, as Ibn Al-Qayyim so eloquently symbolized. The more one permits means of temptation to remain in their surroundings the more they are at risk of poisoning their faith.

Prophet Sulayman (alayhe asallam) was one whose example of cutting off ties with that which distracted him from the remembrance of Allah was mentioned in the Quran.

And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah].
[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.
And he said, “Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness].”
[He said], “Return them to me,” and set about striking [their] legs and necks. (Saad 38:30-33).

When the racehorses diverted  him from the ‘asr prayer until the sun had set, he slaughtered them all to reprimand himself for allowing them to distract him. For the sake of emphasis, you have just spent hours washing, waxing and adding classy accessories to your luxorious car. You stand back to admire your efforts for a moment, but your joy is cut short when you look up to find the sun setting while you were heedless to prostrate to your Creator in fulfillment of your obligation.  Would your prized car be pledged for charity on the spot? Although not obligatory to do so, it is an illustration of the importance of remaining alert to that which diverts from the five daily prayers.
Allah (subhanahu wata’ala) warns us:

O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that – then those are the losers. (al-Munafiqun 63:9).

As soon as Allah blesses and guides us to realize that a certain path leads to sin, our immediate response should be blocking all access to it, particularly if it lies in the proximity of our homes, of close reach to us and those living with us. Otherwise, it will keep tempting us until we eventually submit to its calls, except whomever Allah has mercy on.

From the incident of the king’s letter, there is a lesson in being extra cautious of wolves who take advantage of the lone sheep. There are those who prey on believers in their moments of weakness and despair, calling them to their way and ultimately leading them to their own ruin. This is of particular importance to our youth, who may find themselves wandering alone in the fields of temptation and immorality. Such wolves may appear disguised in sweetness and friendship, like the king who attempted to take advantage of the weakness and loneliness of Ka’b. Hence the need for Muslim youth to associate in the company of the righteous, who encourage one another towards virtue, forbid one another from treading the paths of temptation and strengthen one another’s resolve in the face of the trials of this life.

If we turn to the example of the Prophet (sallaAllahu alayhe wasallam), it will be of no surprise that burning the letter was Ka’b’s response. The example before his eyes was a courageous one of strong resolve. He (sallaAllahu alayhe wasallam) refused to be coaxed by his people into accepting vast wealth, lofty status and beautiful women as a ‘reward’ for giving up the faith he so deeply loved and so earnestly strove for.  Allah commanded him,

Then do not obey the deniers. They wish that you would soften [in your position], so they would soften [toward you]. (Al-Qalam 68:8,9)
His (sallaAllahu alayhe wasallam) only response to the allurement of his people was:

“”I am not more able to abandon this (course) for you, than you are to light up a flame for me from the sun.” (Recorded by Al-Albani in As-Silsilah As-Saheehah)

Just as Ka’b followed in the footsteps of his beloved, be among the strong-willed, who do not allow a temptation of this temporary life to unravel works of  previous good, done seeking the pleasure of their Creator.

But, along with your determination, most needed is Allah’s help and guidance to keep your foot steady and your heart firm. Like the Prophet (sallaAllahu alayhe wasallam), we too must supplicate:

Yaa muqallib al-quloob thabbit qalbi ala deenak

O Controller of the hearts, make my heart adhere firmly to Your religion.

As the Prophet (s) prepared himself for a prized opportunity to present Islam to the noblemen of Quraysh, a blind man approached simultaneously with a question to ask.

The Prophet (s) frowned.  The Prophet (s) in the early days of the risala, yearned for an opportunity to present the Sacred Message to the influential upper crust of Meccan society.  Finally, an audience was permitted.  In attendance were those who others respected and put trust in their judgment. `Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, and Ubayy bin Khalaf all assembled.

From a distance, in quick stride, ‘Abdullah ibn Umm Maktoom (ra) called out to bystanders to lead him to Muhammed (s).

The Prophet frowned.  A frown that went unwitnessed by the created was Seen by the Creator.

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

عَبَسَ وَتَوَلَّى أَن جَاءهُ الْأَعْمَى

(The Prophet) frowned and turned away because there came to him the blind man

وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى

But what would make you perceive, [O Muhammad], that perhaps he might be purified?

أَوْ يَذَّكَّرُفَتَنفَعَهُ الذِّكْرَى

Or that he might receive admonition, and that the admonition might profit him?

أَمَّا مَنِ اسْتَغْنَى فَأَنتَ لَهُ تَصَدَّى

As for him who thinks himself to be self-sufficient; To him you attend;

وَمَا عَلَيْكَ أَلَّا يَزَّكَّى

And you are not accountable for his failure to attain purity

وَأَمَّا مَن جَاءكَ يَسْعَى

But as to him who came to you running.

وَهُوَيَخْشَى فَأَنتَ عَنْهُ تَلَهَّى

And is afraid (of Allah and His Punishment); of him you are neglectful and divert your attention to another,

كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَن شَاء ذَكَرَهُ

Nay, indeed it (these Verses of this Qur’an) are an admonition, so whoever wills, let him pay attention to it. (Sura 80.1-12)

Abdullah ibn Umm Maktoum (ra) was blind from birth and hence his mother was called Umm-Maktum (Mother of the concealed one). His father Qays ibn Sayd and mother Aatikah bint Abdullah were not notable or of fine pedigree.  He was, by all accounts, a commoner.

I went to visit a well known elder of the West Australian Muslim community at hospital today.  I went, Allah knows, out of compulsion and a sense of duty rather than in pursuit of divine virtue.  On the way up to the room the elevator door opened a couple of floors before my intended destination. I saw Waseem and felt angry with myself.  He was in a hospital robe pushing an IV pole. How could I have forgotten to visit him?! I pardoned my way out and greeted Waseem with genuine delight in my heart and concern on my mind.  We walked to his room.

At the age of 26 he felt an abdominal pain one night and felt strange for a few weeks before going to see a doctor.  Tumors, cancer and a terminal prognosis were announced all within a short couple of days.

But the brother was smiling and his room felt good. Imaan good. Sabr and contentment good. He smiled throughout our time together. I told him I am going to see someone upstairs and will come back down to see him.

I came, out of duty and respect for one man, and found my Imaan grow in meeting, coincidentally, another who had slipped my mind.

The Prophet (s) is sinless.  At first inspection, and to the untrained eye, one may think that Allah is rebuking or censoring His Beloved Messenger.  That is not the case.

Allah (swt) says in surat al-Fath 40.1-2

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا

Indeed, We have given you, [O Muhammad], a clear conquest

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.

The “sins” of the Prophets (s) are not works of immorality or evil.  On the contrary, they are actions of righteous deeds that are beyond their call at a given period of time.

The Prophet’s (s) neglect of ibn Umm Maktoom was not out of contempt. It was out of diligence and seeking goodness for the notables.

But the Prophet (s) frowned.

Ibn Umm Maktoom (ra) was unaware of this frown until the Prophet (s) saw him after the revelation of this sura and honoured him by placing his cloak on the ground for him to sit on.  The Prophet (s) loved Ibn Umm Maktoom.  He (ra) would be the second muezzin for the Prophet (s) and would be his (s) deputy in Medina during his (s) travels.

The frown was not meant for Ibn Umm Maktoom.  Rather, it was at his (s) inability to change the hearts of the notables and their rejection of the Truth. He (s) frowned because when the notables saw Ibn Umm Maktoom (ra) they scoffed declaring arrogantly their revulsion of being asked to join this commoner in his faith in Allah and the Messenger. Allah (swt) therefore seeks to comfort the Prophet (s) with the admonition:

وَمَا عَلَيْكَ أَلَّا يَزَّكَّى

And you are not accountable for his failure to attain purity

وَأَمَّا مَن جَاءكَ يَسْعَى

But as to him who came to you running.

وَهُوَيَخْشَى فَأَنتَ عَنْهُ تَلَهَّى

And is afraid (of Allah and His Punishment), of him you are neglectful and divert your attention to another,

كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَن شَاء ذَكَرَهُ

Nay, indeed it (these Verses of this Qur’an) are an admonition, so whoever wills, let him pay attention to it.

The Quran is the Word of Allah. It has subtle and delicate nuances that bewilder the knowing.

Whenever Allah (swt) speaks of ibn Umm Maktoom (ra) in Surat ‘Abasa, Allah (swt) drops a (taa) to imply the earnestness and desire of faith on the part of Ibn Umm Maktoom.  For example, yazzakkā: the original tā’ [of yatazakkā] has been assimilated with the zāy to imply expedience and sure desire.

As such Allah (swt) says:

تَلَهَّىٰ يَذَّكَّرُ يَزَّكَّى

Instead of:

تَتَلَهَّىٰ يَتَذَّكَّرُ يتَزَّكَّى

With regards to the conscious rejecters of faith the taa remains as a reminder of their distance from Allah and belief.

تَصَدَّىٰ اسْتَغْنَىٰ

Eventually, all who were assembled that day would die as conscious rejecters of faith, overwhelmingly during the Battle of Badr.

Ibn Umm Maktoom (ra) would die a martyr as the standard bearer during the battle of Qadisyeh during the leadership of ‘Umar (ra).  A blind man leading the believers to victory in defence of the message he so cherished. Fitting.

I will see Waseem, my commoner friend, tomorrow insha allah.

Sand and only sand for thousands of kilometers extending over four nations, Rub al-Khali or the Empty Quarter is the world’s largest sand desert. Uninhabited one may think but the Bedu tribes have survived on the edge since before recorded time.

Sand dunes reach as high as 250 meters, while billions of glittering stars light up its night sky – a feat hikers and campers, locals and expats, don’t like to miss. Formidable conditions – extremely high temperature and dry as a bone – have kept travelers and settlers far away.

To say this place was once luscious green, with lakes and ponds and springs, chirping birds, grazing deer, sleeping water buffaloes, and of course devouring humans would be an unaccepted blasphemy, a madman’s dream, and a creative myth. Yet it’s all true – facts are stranger than fiction.

Much has been written about this Quarter by experts (references at the bottom). Archeologists and geologists have found remains of thousands of lakes (in two periods: between 37,000 and 17,000 years ago and between 10,000 and 5,000 years ago), fossils of cattle and hippos, and of flint tools including knives, scrapers, borers and arrowheads. The mission, the hard work, and the use of technology by scientists to uncover details have all been documented in chronology.

This piece is about the people who inhabited a part of the area. Who were they and what happened to them?

National Geographic reports: “In 1932 Bertram Thomas recorded Bedouin tales of a fabled trading city that disappeared beneath the sands of the Empty Quarter, beginning a love affair between Western explorers and the ancient city of Ubar. According to myth, Ubar was a sumptuously rich city, grown fat from the frankincense trade. Said to have been destroyed as punishment for its inhabitants’ impiety, the city remained elusive for centuries.”[1]

How much of a myth are these stories of Muslim Bedus?

Did you not see how your Lord dealt with Aad? Iram (the city) of the pillars, The like of which were not created in the land? (Qur’an, 89:6-8)

The people of Aad lived in an area between Yemen and Oman.[2] Iram “refers to the House of the kingdom of Aad” as mentioned by early scholars like Qatadah and As-Suddi. [3]

The Qur’an additionally says “of the pillars” because they lived in trellised houses that were raised with firm pillars.[4]

“Do you build high palaces on every high place, while you do not live in them? And do you get for yourselves palaces (fine buildings) as if you will live therein forever?” (Qur’an, 26:128-129)

The National Geographic article continues: “It wasn’t until 1992, after decades of fruitless exploration, that scientists finally made headway. Using space-based radar imagery, they detected ancient caravan tracks that converged near modern-day Shisr in southwest Oman. Their excavations uncovered a large octagonal fortress with thick walls standing ten feet (three meters) high, along with eight towers at its corners. Greek, Roman, and Syrian pottery shards discovered in the ruins – the oldest dating from 4,000 years ago – suggested the site was indeed an important trading center. The fact that the city seemed to have met with a rather cataclysmic end – much of it fell into a sinkhole created by the collapse of an underground limestone cavern – was compelling evidence to suggest that this was indeed the fabled city of Ubar.” [5]

The myth busted! The Qur’an is the most truthful and protected book known to mankind.

More evidence of Iram is found in the December 1978 edition of National Geographic magazine. In 1973, the city of Ebla was excavated in Syria. The city was discovered to be 4,300 years old. Researchers found in the library of Ebla a record of all of the cities with which Ebla had business ties. On the list was the specific name of the city of “Iram.” The people of Ebla had apparently conducted business with the people of “Iram.”

These fascinating details hint at yet another (among the infinite) proof of the divinity of the Qur’an. Presenting such historic, precise details of a people who lived thousands of years before the advent of Prophet Muhammad (peace be upon him) during a time void of academic research and technological advancement is not humanly possible.

Leaving aside these intriguing details, let’s come back to our original question: Who were these people? We must know that the Qur’an is not a book of history or science. It does have many signs for people to believe in it – historic, scientific, literary, etc – but its primary purpose is to guide humanity.

The story of Aad is one for our guidance. Aad were the strongest people of their time in their physical stature, and were the mightiest in power. But they were rebellious, arrogant, and disobedient tyrants. They worshiped false gods besides Allah. They abused the blessings and power they had, and they spread corruption on earth.

As for Aad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength?” See they not that Allah Who created them was mightier in strength than them. And they used to deny Our verses! (Qur’an, 41:15)

As with every disbelieving nation in the past, Allah first sent a prophet to the people to remind them and call them back towards righteousness.

Aad denied the Messengers. When their brother Hud said to them: “Will you not fear Allâh and obey Him? Verily, I am a trustworthy Messenger to you. So fear Allâh, keep your duty to Him, and obey me. No reward do I ask of you for it; my reward is only from the Lord of the Universe. “Do you build high palaces on every high place, while you do not live in them? And do you get for yourselves palaces (fine buildings) as if you will live therein forever? “And when you seize (somebody), seize you (him) as tyrants? “So fear Allâh, keep your duty to Him, and obey me. And keep your duty to Him, fear Him Who has aided you with all (good things) that you know. He has aided you with cattle and children. And gardens and springs. Verily, I fear for you the torment of a Great Day.” They said: “It is the same to us whether you preach or be not of those who preach. This is no other than the false tales and religion of the ancients. And we are not going to be punished.” So they denied him, and We destroyed them. Verily, in this is indeed a sign, yet most of them are not believers. (Qur’an, 26:123-139)

How were they destroyed?

And as for Aad, – they were destroyed by a furious violent wind! Which Allâh imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date palms! Do you see any remnants of them? (Qur’an, 69:6-8)

For seven nights and eight days continuously they were battered with a cold, violent wind. Was it a massive cyclone or a turbulent wind carrying tons of sand? We don’t know. Its magnitude and nature may not be known to us, but we know it was severe and it rooted out these people. Only Prophet Hud and the people of Aad who believed in him were saved. They migrated to Hadramout in Yemen and settled there.

The last verse is quite interesting: “Do you see any remnants of them?” Which means, as Ibn Kathir said, “Do you find any one of them left or anyone who even attributes himself to being from them?” This is the obvious meaning.

However, there’s one remarkable fact. Retired Aramco geologist Hal McClure, who in his 1984 doctoral thesis at London University reported in detail on the lakes, says there are no fossil remains of humans there. “Absolutely none” have been found at the lake, he said, though explorers have found flint tools, including knives, scrapers, borers and arrowheads.[6]

“Do you see any remnants of them?” The verse is absolutely right even if there were fossils because there are no people of Aad living today. But could it also mean they were destroyed without a trace left behind?

So next time when we’re out in the Empty Quarter, enjoying the sand dunes and the glittering night sky, let’s remember how it was once a trading center, with gardens and gushing springs, inhabited by a powerful and rich civilization, but who made life hell on earth and rebelled against God.

Let’s remember how an entire city lies buried beneath the sand we’re camping upon.

| Part 1 |

After a long, tiresome journey, this great army has finally reached their destination. They are prepared to meet their enemy. But their leader, the leader of a nation, sits and recalls that one Companion dear to his heart is not among them.

Allah’s Apostle did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said, ‘What did Ka’b do?’ A man from Banu Salama said, ‘O Allah’s Apostle! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.’ Then Mu’adh bin Jabal said, ‘What a bad thing you have said! By Allah! O Allah’s Apostle! We know nothing about him but good.’ Allah’s Apostle kept silent.”

When a leader knows his followers well, and knows from among them one of good and diligence, he will also notice his absence. Although there were others who stayed behind, the Prophet (sallaAllahu alayhe wasallam) particularly mentioned Ka’b (radhiAllahu anhu) out of care and seeking goodness for him as a true believer. This concern of the Prophet (sallaAllahu alayhe wasallam) for Ka’b in such a tense time, is in fact testimony to the virtue of Ka’b and his usual presence with the Muslims.

We know that our Prophet (sallaAllahu alayhe wasallam) was a role model in every way, and leadership was no exception. It was from his custom to remember his followers, the Companions, ask about them in their absence, seeking to ensure their well-being in the affairs of this world, as well as in their faith. To carry the worries of an entire nation, as well as being in a place far away from home, in anticipation of an enemy, he remembered one man; he was truly a man of humanity.

Similar is the example of his companion, Thabit ibn Qays (radhiAllahu anhu) who stayed away from the company of the Prophet (sallaAllahu alayhe wasallam), fearing that because of his loud voice, his deeds were nullified after the revelation of the second verse of Surat al-Hujurat (49:2). The Prophet (sallaAllahu alayhe wasallam) noticed his absence, sent a messenger to seek him, and then sent him glad tidings that he was actually from the inhabitants of Paradise (Bukhari).

Scholars, community leaders, educators, and family leaders can easily have a great effect on the hearts of those under their care by simply asking about them consistently, advising them if they notice them straying and seek their well-being, particularly in the case of notable absence.

In the responses of the Companions around him, there are lessons. And in his silence to their replies, there are lessons.

The words of the first Companion who spoke were not a result of a personal grudge he had with Ka’b (radhiAllahu anhu) that would have led him to find the situation an opportunity to get back at him. Neither were they words stemming from desire or pride. They were words spoken only out of ghayrah (praiseworthy protective jealousy) for this religion, in an effort to elevate the way of Allah and His Messenger, and advice to the Muslim nation as a whole.

His words are similar to those trustworthy scholars of Islam throughout the centuries, who spoke to point out a major mistake, error, or misguidance in the methodology of one of their counterparts in order to defend the religion and protect it. The truthful ones of such scholars are those who speak only in sincere advice to the Muslims, not wishing thereby to gain any personal benefit or avert from themselves personal harm.

It is a hideous mistake for us laymen to let our tongues loose in speaking about the inheritors of the prophets in ignorance, lies, mockery and for personal purposes, seeking attention, fame or attempting to lower their status and knowledge in the eyes of the Muslims.

As for the reply of Mu’adh ibn Jabal (radhiAllahu anhu), it was defense for his brother in his absence based on what he knew of him of previous good. Likewise, should be our reply in defense of our scholars and du’aat, from whom we have seen only virtue and knowledge when we see others jumping to attack them. We should not be quick to repeat every rumor spread about them, without first verifying and seeking the truth of the matter.  This is particularly applicable in our time when information, be it false of truthful, may reach thousands in a few seconds.

The Prophet’s (sallaAllahu alayhe wasallam) silence in this incident is evidence that he did not place blame on any of them, and that they both spoke for the sake of Allah. He (sallaAllahu alayhe wasallam) would not remain silent in response to a statement of falsehood.

Meanwhile, back in Madinah, Ka’b was engulfed in worry, as the Prophet (sallaAllahu alayhe wasallam) was on his way back to Madinah. How would he meet him? What would he tell him?

Kab bin Malik added, “When I heard that he (i.e. the Prophet ) was on his way back to Madinah. I became preoccupied in my concern, and began to think of false excuses, saying to myself, ‘How can I avoid his anger tomorrow?’ And I took the advice of wise member of my family in this matter. When it was said that Allah’s Apostle had come near, all the evil false excuses left my mind and I knew well that I could never come out of this problem by forging a false statement. It was then, that I decided firmly to speak the truth.

So Allah’s Apostle arrived in the morning, and whenever he returned from a journey., he used to visit the masjid first of all and offer a two-rak’at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah’s Apostle accepted the excuses they had expressed, took their pledge of allegiance asked for Allah’s forgiveness for them, and left the secrets of their hearts for Allah to judge.

The true certainty (yaqeen) and faith of Ka’b (radhiAllahu anhu) illuminates this portion of his hadeeth. His faith in Allah led him to know and firmly believe that if he could escape the Prophet (sallaAllahu alayhe wasallam) that day with a lie, he could not escape the punishment of Allah, the All-Knowing. Even if the Prophet (sallaAllahu alayhe wasallam) believed his false excuse, Allah would be angry with him, and perhaps even revelation would descend from the heavens regarding his case, recited in the Quran until the Day of Judgment. He knew that it was Allah who heard the story of the woman who complained to the Prophet (sallaAllahu alayhe wasallam) and revealed verses about her complaint (Al-Mujadila 58:1).

Such thoughts of absolute certainty and faith, if established in our hearts, would ultimately lead us to give up everything that leads to the displeasure of Allah, even in the most dire of circumstances.

The Messenger of Allah (sallaAllahu alayhe wasallam) established the sunnah of starting with the masjid upon arrival from travel, praying therein 2 rak’ahs through his action as narrated in hadeeth. He would start with the House of Allah before his own, check on the affairs of the believers, then finally attend to his family.

In accepting the excuses of the hypocrites, although they were nothing but lies, our Prophet (sallaAllahu alayhe wasallam) taught us to only judge by what is visible to us on the outside. As for what is in the hearts, Allah is the only Judge. The rulings of this life are based on what appears to us, as for the reward or punishment of the hereafter, it is the result of what lies in the hearts.

As for the assumption of the hypocrites that they were saved by the Prophet (sallaAllahu alayhe wasallam) seeking forgiveness for them, this forgiveness will be of no benefit to them as Allah says,

Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times – never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people. (al-Tawbah 9:80).

Taking into account the fact that the hypocrites seemed to get away with their excuses, would Ka’b go with the flow and take the ‘easy’ way out or would he really adhere to the truth once he faced the Prophet (sallaAllahu alayhe wasallam)?

How is our situation when we are about to speak in the presence of someone we respect, love and follow in almost their every word and deed? Would we suddenly forget that Allah hears and sees all, in an effort to please this person? Or would our love for Allah lead us to please Him alone, even if that meant the anger and annoyance of this highly esteemed person?

As for this truthful Companion, he said, “Then I decided firmly to speak the truth.”

Reflect, we shall, on our own answers until the next part, inshaAllah.

It is the 9th year after Hijrah. Madinah, the place that witnessed the occurrence of this story, sits under the glaring sun. The season is an extremely hot one, when the palms are about to bear their fruits, and the shade is in abundance.

But the leader of this city has plans far more meritorious than reclining beneath the shade. He is setting out on a military expedition headed for Tabuk, a city north of Madinah, over 600 km away. The journey was one of extreme heat, thirst and lengthy distances over hot sands. The true believers prepare themselves to go out with their leader (sallaAllahu alayhe wasallam), except for around 80 men, who remain engulfed by the darkness of hypocrisy. They preferred to stay beneath the shade and care for their ripening dates over responding to the call of Allah and His Messenger.

Besides them, there were three who stayed behind, but were among the sincere and true believers: Hilal ibn Umayyah, Mirarah ibn Alrabee’ and the narrator of the story behind the subject of our discussion; Ka’b ibn Malik (radhiAllahu anhum). Through his eloquent narration, one can almost feel his emotions of regret, truthfulness, pain, sorrow and at last, extreme joy. He says as narrated by his son, Abdullah:

I did not remain behind Allah’s Apostle in any Ghazwa (battle) that he fought except the Battle of Tabuk, and I failed to take part in the Battle of Badr, but Allah did not admonish anyone who had not participated in it, for in fact, Allah’s Apostle had gone out in search of the caravan of Quraish till Allah made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-’Aqaba (pledge) with Allah’s Apostle when we pledged for Islam, and I would not exchange it for the battle of Badr although the battle of Badr is more popular amongst the people than it (i.e. Al-’Aqaba pledge). As for my news (in this battle of Tabuk), I had never been stronger or wealthier than I was when I remained behind the Prophet in that battle.

By Allah, never had I two she-camels before, but I had then at the time of this battle. Whenever Allah’s Apostle wanted to make a Ghazwa, he used to hide his intention by apparently referring to different battle till it was the time of that Ghazwa (of Tabuk) which Allah’s Apostle fought in severe heat, facing, a long journey, desert, and the great number of enemy. So the Prophet announced to the Muslims clearly (their destination) so that they might get prepared for their battle. So he informed them clearly of the destination he was going to. Allah’s Apostle was accompanied by a large number of Muslims who could not be listed in a book namely, a register.” Ka’b added, “Any man who intended to be absent would think that the matter would remain hidden unless Allah revealed it through Divine Revelation.

He then describes that his situation at the time was not one that permitted excuses to stay behind and not be with the Muslims for this battle, for he even had 2 camels, instead of one. In addition, he emphasizes his point by stating that the Prophet (sallaAllahu alayhe wasallam) was very clear on his mission, and was not vague, contrary to the case of other expeditions where being unclear was used as a military tactic.

It is clear that Ka’b (radhiAllahu anhu) tells his story only to pass on the great lessons he acquired from this incident that profoundly affected his life forever. Likewise, if a mistake in our life led to a lesson-filled experience, we may share it with others with intentions of desiring good for them and hope that they will not fall victims to the same error.

So if Ka’b (radhiAllahu anhu) faced no obstacles in terms of health and provisions, what then held him back for proceeding with the army?

Let’s reflect for a moment on our own lives and consider our situation when we have the necessary means to do something and a will to do it, yet we are not doing it. There is usually one reason; we have put it ‘on-hold’.  When there is no other excuse in our path, procrastination becomes a leading factor that pulls us away from superior goals and hinders productivity. Nothing held Ka’b (radhiAllahu anhu) from joining the Muslims at the time but this deceptive force. He continues, saying:

So Allah’s Apostle fought that battle at the time when the fruits had ripened and the shade looked pleasant. Allah’s Apostle and his companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, ‘I can do that.’ So I kept on delaying it every now and then till the people got ready and Allah’s Apostle and the Muslims along with him departed, and I had not prepared anything for my departure, and I said, I will prepare myself (for departure) one or two days after him, and then join them.’ In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything.

Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to take them over. I wish I had done so! But it was not in my luck (qadar). So, after the departure of Allah’s Apostle, whenever I went out and walked amongst the people (i.e, the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused.

Indeed, ‘I wish I had done so!’; a line of regret, familiar to our ears, our tongues and sometimes hidden away in our hearts. Its bitterness is more tasted so when it is related to the matters of the Hereafter.

Allah (subhanahu wata’ala) says,

And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. (Aal-‘Imran 3:133).

The best example in hastening to do good is that of our Prophet (sallaAllahu alayhe wasallam).

Uqbah bin Al-Harith (radhiAllahu anhu) narrates: “Once I performed the ‘Asr prayer in Al-Madinah behind the Prophet (sallaAllahu alayhe wasallam). He (sallaAllahu alayhe wasallam) got up quickly after finishing the prayer with taslim, and stepping over the people, went to one of the rooms of his wives. The people were startled at his haste, and when he came out and saw their astonishment at his urgency he said, “I recalled that there was left with me some gold which was meant for charity; I did not like to keep it any longer, so I gave orders that it should be distributed” (Bukhari).  In another narration, the Messenger of Allah said, “I had left some gold for Sadaqah in the house, and did not wish to keep it overnight.”

Regardless of the fact that stepping over the people in the mosque is disliked according the majority opinion, the Prophet (sallaAllahu alayhe wasallam) deemed it very important that he should not delay giving the charity that remained in his house.

Redirecting our attention to the story of Ka’b, we notice evidence therein pointing to the fact that the Muslim society at the time was accustomed to being quick in responding to do good. A walk through the streets of the city would lead Ka’b to find none left except “one accused of hypocrisy or one of those weak men whom Allah had excused.” It is clear that they understood that striving and working for this Religion was a duty upon them all; not the duty of the youth or a specific group of society alone. From the same segment, it is derived that if we do not hasten to befriend the righteous and be in their company, it is likely that we may find ourselves surrounded by their opposites.

The Prophet (sallaAllahu alayhe wasallam) taught us in the hadeeth narrated by Abu Hurayrah:

“Hasten to do good deeds before you are overtaken by one of the seven afflictions.” Then (giving a warning) he said, “Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter.” (Tirmidhi).

Abiding by such a principle in our lives would surely lead to a significant leap in terms of good deeds, as well as faith.

Hastening to do Good when Called to it

When Allah opens for us a door of mercy and virtue, our immediate reaction should be to enter it. Otherwise, it is very possible that the when such opportunities are ignored, we may find that the door has been shut on us, while we thought it would remain open forever. Whether it is adhering to proper hijab, seeking knowledge or attending congregational prayer, the short 3 letter word sawfa (سَوفَ   meaning, ‘I shall’ or ‘I will’) should be viewed as barrier, preventing us from the good we desire.

The greatest challenge in doing good is to have firm resolution in the face of chances and not fall prey to incapability. The determined one of us is he who when he hears an inspiring talk or reads an informative article, seeks to apply at once. Not the next morning, because perhaps the door may have been closed by then.

Ka’b ibn Malik (radhiAllahu anhu) was a companion of the Prophet (sallaAllahu alayhe wasallam); meaning, a member of the best generation of this nation, yet he was still tested greatly and lost in the reward of fighting in the way of Allah with the army of the Prophet (sallaAllahu alayhe wasallam) because of this one mistake: delaying his preparations. Our state should then be a more fearful one.

Abu Sa’eed al-Khudri narrated that the Prophet (sallaAllahu alayhe wasallam) saw some of his companions falling back (in the rows for prayer) and said to them: “Come forward and follow me (in prayer), and let those who come after you follow you. People will persist in falling back until Allah puts them back.” (Muslim).  If we continuously allow ourselves to fall back or be late for worship, then Allah may punish us by causing us to be late.

Hastening to Accept the Truth after Knowing it

Inclusive in the discussion of hastening towards good, is accepting the Truth after knowing it. Failing to accept the Truth when it is clear to us may result in one being afflicted with lack of understanding and deviation of the heart from the Straight Path. Allah (subhanahu wata’ala) says,

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly. (al-An’aam 6:110)
In another ayah:

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path). And Allah guides not the people who are Fasiqoon (rebellious, disobedient to Allah). (al-Saff 61:5)

These verses clearly show us that the heart may return to falsehood, before it sees the light because of refusing to accept the Truth from the beginning. They also portray our weakness and that it is Allah who will guide us to do good or prevent us from it.

Allah commands the believers:

O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered. (al-Anfaal 8:24).

Al-Suddi commented on this verse saying, “Prevents oneself from his own heart, so he will neither believe nor disbelieve except by His leave.” (Tafsir Ibn Kathir 4:287).

Thus, it is upon us to realize that being late in doing good, even if our hearts desired it, may eventually lead to being prevented from it altogether.

Hastening to Patience in the Face of a Calamity

Anas ibn Malik narrated , “The Prophet (sallaAllahu alayhe wasallam) passed by a woman who was weeping beside a grave. He told her to fear Allah and be patient. She said to him, “Go away, for you have not been afflicted with a calamity like mine.” And she did not recognize him. Then she was informed that he was the Prophet. So she went to the house of the Prophet and there she did not find any guard. Then she said to him, “I did not recognize you.” He said, “Verily, the patience is at the first stroke of a calamity.”  (Bukhari)

Even in patience, we are taught that the reward is for those hasten to it in the face of trials.

From only this short portion of the hadeeth of Ka’b (radhiAllahu anhu) we have learned the decisive factor that ultimately lead to the occurrence of this lesson laden story. We previously read that he said, “I wish I had done so!”  But, he also added, “But it was not in my luck (qadar).”

Perhaps Allah willed for him to go through this experience so that generations after him would take heed and respond to the words of Allah;

“So hasten towards all that is good.” (al-Baqarah 2:148).

بسم الله الرحمن الرحيم

Seldom is it that anyone looks forward to tackling a sink-full of dirty utensils, a hamper load of laundry, a sprawling lawn overflowing with tall grass, or a wall-to-wall carpeted house waiting to be vacuumed. Household chores are just that – chores – and most of us would happily delegate them to someone else if we could.

These chores do take up a considerable amount of our time and energy, though, since most of us tackle them ourselves. Consequently, often it is easy to fall into the trap of perceiving them negatively as simply a waste of time, or a burdensome “headache” to rid ourselves of as soon as possible.

The hadith below brings us glad tidings:

It was narrated from ‘Ali [رضى الله عنه], “Fatimah [رضى الله عنها] complained about the pain caused to her hand by the mill, and some prisoners had been brought to the Prophet [صلّى الله عليه و سلّم], so she went but did not find him, but she met A’ishah and told her.

When the Prophet [صلّى الله عليه و سلّم] came, A’ishah told him about Fatimah coming to her. The Prophet came to us, and we had gone to bed. We started to get up, but the Prophet [صلّى الله عليه و سلّم] said: “Stay where you are.” Then he sat between us, until I could feel the coolness of his foot on my chest. Then he said:

“Shall I not teach you something better than what you asked for? When you go to your bed, magnify Allah thirty-four times, glorify Him thirty-three times and praise Him thirty-three times. That is better for you than a servant.””
[Sahih Al-Bukhari: 3502 and Muslim: 2727]

Al-Tabari said in his commentary on this hadith:

“We may understand from this hadith that every woman who is able to take care of her house by making bread, grinding flour and so on, should do so. It is not the duty of the husband if it is the custom for women like her to do this themselves”.

A servant is a person who helps us do our work at home. He or she obeys orders and makes our tasks lighter. Good servants are indeed hard to come by, but when they do, they are a great blessing indeed.

However, Fatimah bint Muhammad was a very special woman. She had a short lifespan, which she spent in poverty and considerable hardship; yet, despite not having lived a very long life, she won the highest spot in the Akhirah, and we all know it was not just by virtue of being the Prophet’s daughter, because the blood connection will not get us anywhere unless it is accompanied by virtuous deeds.

Prophet Muhammad [صلّى الله عليه و سلّم] always advised Fatimah to adopt the “high road”, even in matters as seemingly ‘trivial’ as domestic work. Whilst it is true that this hadith by no means implies that keeping a servant to help out in housework is in any way frowned upon in Islam, the Prophet was actually pointing out to to his daughter that it was better for her to turn only to Allah for relief from her physical fatigue, than to seek out tangible, worldly means to relieve her tiredness from her daily work.

Remembrance of Allah, in the form of takbeer ["Allahu Akbar"], tahmeed ["alhamdulillah"] and tasbeeh ["subhan Allah"] takes very little time to actually do with the tongue. However, dhikr has many beneficial advantages on the soul of a person when s/he recites these adhkaar with concentration, whilst keeping in mind the depth of their meanings.

For example, each time we recite Allahu Akbar, we can think about Allah’s majesty and how he provides the solution to all our problems; each time we recite Subhan Allah, we can bring to mind the universe and the flawless creations and systems it contains; and each time we recite Alhamdulillah, we can think of one of Allah’s countless blessings upon us, such as our hearing, sight, limbs, intellect, health, food, drink, shelter and family. Now, after just 2 minutes of doing this (the prescribed dhikr takes no more than 2 minutes!), wouldn’t a humble servant feel relieved of the stress and fatigue caused by household chores?

Another point to note is that Fatimah bint Muhammad [رضى الله عنها], who is the leader of the women of Paradise, also ‘complained’ of housework. Her hands were becoming calloused because of grinding flour in the mill herself. When she heard of her father recieivng prisoners of war, she proactively tried to get one as a servant for herself.

This shows us that it is not blameworthy to complain when there is cause for it viz. when the work/toil is causing considerable physical injury or fatigue. Even Prophet Musa [عليه السلام] exclaimed to his servant whilst travelling to find Khidr:

“Bring us our breakfast. Verily we have found fatigue in this journey of ours!” [18:62]

Therefore, to complain with just cause is not a sin at all.

Next, we get to see the concern and love that Prophet Muhammad [صلّى الله عليه و سلّم] had for his daughter. When he discovered that she had come enquiring after him, he went to visit her himself.

This is a very inspiring incident from the lives of our Prophet’s [صلّى الله عليه و سلّم] family members. Aside from the main lesson gleaned from it, especially for homemaking women of all ethnic backgrounds, who spend a significant portion of their day doing housework and chores, there are several further points of interest that can be pondered upon:

1. The excellence of remembering Allah, and its positive effect on the human body and soul. This remains the main gist of the hadith – remembering Allah and proclaiming His attributes to achieve inner peace.
2. The true concern that a believing parent has for his or her offspring always focuses on giving the latter that support which will benefit their Akhirah, not just their Duniya.
3. The open, frank and informal communication and closeness that the Prophet’s Ahl Al-Bayt had with each other. E.g. Fatimah told A’ishah (who was technically her ‘stepmother’) of her desire to hire a servant when she visited her father but didn’t find him there. She would not have told her her personal problem had she not trusted her completely. This indicates their mutually friendly relationship.
   Also, A’ishah was prompt in informing the Prophet [صلّى الله عليه و سلّم] of his daughter’s visit. On both sides, the women are secure and self-confident in their relationship with Prophet Muhammad [صلّى الله عليه و سلّم]. Neither feels her privacy threatened by the intervention of the other!
   He immediately returned his daughter’s call, despite it being late, and sat between the lying-in-bed couple Fatimah and Ali [رضى الله عنهما], in such a way that his foot was touching his son’s-in-law chest.
   All these actions indicate a close-knit, honest and bonded family that shared each other’s ups and downs in life. There are no hang-ups or formalities between father-in-law and son-in-law, or father and daughter. I personally know of homes in which the father is not supposed to enter his daughters’ bedrooms, much less enter upon them in the bedroom of their marital home! (However, we have to keep in mind that Ali had always been very close to his father-in-law, from the time before he even married Fatimah).
4. A parent can visit a child at his or her residence if an important matter crops up; it is not necessary that only the children visit their parents just because the latter are older.

Last but not least, let not our Muslim brothers think that this hadith gives them the proof to deny their wives the right to hire domestic staff for help with household chores. It is every woman’s duty to maintain a clean and smoothly-functioning household; most women happily go the extra mile in doing the cooking and cleaning that ensures the health and happiness of their families. However, in cases where they genuinely need it, they should be allowed to hire help to keep mental and physical stress at bay, especially during the repeatedly trying phases of being in the family way.

For more information on how much work women should be made to do in their homes, please see: The Wife Serving Her Husband on IslamQA.com.

Allah knows best.

By Abu Eesa Niamatullah (Cross-posted from AE’s personal blog)

At a time when many Muslims will be debating the definitions of bid‘ah and the condemnation of people based upon whether they don’t celebrate the ‘Eed Milād’l-Nabi or do, where some will find excuse to mix and party and others will find reason to have a quiet reflective moment, perhaps it would be pertinent to remind ourselves exactly what this debate is all really about. The blessed Prophet and Messenger Sayyidina Muhammad (sallallāhu ‘alayhi wa sallam) was understood to have been born in the early half of the current month Rabī’l-Awwal in the year 570 or 571 CE.

There is not a single piece of evidence that categorically establishes the exact date of birth and indeed this was never an issue for the early scholars due to their lack of celebrating the particular birthday of the Prophet (‘alayhi-salātullāh). As one of my teachers used to say, “Why do people find this strange? I was born in the 20th Century and my family still have no idea when I was born, not even the year!” What is known for sure though is that the Prophet (sallallāhu ‘alayhi wa sallam) was born on a Monday and is indeed perhaps one of the reasons he fasted on a Monday as he (sallallāhu ‘alayhi wa sallam) stated and as collected in Sahīh Muslim.

We likewise fast on Mondays in celebration of his Sunnah. Yet within the discussion surrounding the birth of the Prophet, many people don’t get further than either the fact that we simply fast on a Monday as a result of it or on the other side, hold celebratory functions in which devotional songs are recited. Perhaps both parties would do well to not miss the wood for the trees and reflect upon an individual who simply cannot be reduced to a Mawlid gathering or a chain email warning of deathly innovation. Thus let us start and look at who then was born that great day!

The Description of the Prophet (sallallāhu ‘alayhi wa sallam)

Physically speaking, the Prophet Muhammad (sallallāhu ‘alayhi wa sallam) was the most handsome of people. He was of medium height, not too tall and not too short, of medium build, of white going slightly red-brown skin colour, with a completely full head of shiny black slightly curly hair that would reach to his shoulders at its longest, hair which was sometimes dyed slightly red and/or yellow, a taut neck, an extended black thick beard with a few white hairs, firm un-raised cheeks, a fine slender nose, wide white eyes with a slight reddish tinge with strikingly black pupils, a flat chest and stomach, well-statured, thick heavy hands with slightly long fingers, very soft palms, smooth large feet, no excess fat or flesh on the heels, and a gait of one leaning slightly forward when he walked. May Allah jalla wa ‘alā bless and bestow peace upon him. He had a large back, broad shoulders, in between which slightly to the left one could see the Seal of Prophethood – a slightly raised piece of skin with a small grouping of hair. May Allah jalla wa ‘alā bless and bestow peace upon him.

When he met people, he would turn his whole body to meet them. He was the first to greet people, having a wide smile, with a face that was immersed in blessed light that shone and radiated like a bright moon. He had a firm handshake which he would not let go of until the other person let go yet at the same time was so gentle that if a small girl was to take his hand and lead him around the town, he would follow in tow. It was difficult for people to compose themselves in his presence due to the sheer awe of his countenance and the shock of how handsome he was. His gravitas and presence was such that despite his medium height, he seemed taller than those surrounding him. May Allah jalla wa ‘alā bless and bestow peace upon him.

He would love to wear cotton shirts, some similar to a thawb, short and long but never below the ankles, sometimes short-sleeved so that one could see his white clean arm-pits and sometimes long to his wrists. He disliked woollen garments except for the occasional use of a woollen over-garment, mostly white yet sometimes colourful garments particularly striped, sometimes red-striped, but never wore anything saffron in colour. He would wear a turban, sometimes a two-piece outfit with a sarong type lower garment, and would accept and wear the clothes of foreigners given to him as a gift. May Allah jalla wa ‘alā bless and bestow peace upon him.

The Demeanour of the Prophet (sallallāhu ‘alayhi wa sallam) He was always cheerful, of mild temperament and easy going, yet at the same time reflective and would spend much of his time looking down at the ground in contemplation. When he spoke, those sitting around him were so still that it seemed that birds were perched on their heads. When he fell silent, they talked but never argued in his presence. May Allah jalla wa ‘alā bless and bestow peace upon him.

He was neither rude nor coarse and did not shout or utter obscenities. His did not find fault with others nor lavishly praise them. He did not interrupt another’s speech. He would interact with those who sat with him in the best of ways: he would never frown at them, treat them harshly or turn away from them, he would not point out slips of the tongue nor reprimand one for any coarseness in speech or the likes, and he would make excuses for them as much as possible. Whoever mixed with him would think that he was the most beloved person to him due to the attention he received, his kindness and the sincere advice he was given. May Allah jalla wa ‘alā bless and bestow peace upon him. He would honour the leader of every people and put them in charge of their affairs. He would show respect to the people of nobility and excellence and he would divide his time amongst them in accordance to their religiosity, yet there wasn’t a soul who felt they were not able to approach him due to his humility and welcoming nature. He gave everyone who sat with him his due share such that none thought that another was more honoured than he. If any person sat with him or near him to ask of him, he was tolerant and remained so until that person himself turned away. When someone asked him for something he needed, he either departed with it or with some consoling words. He had the kindest and best behaviour of all people, being like a father to them. May Allah jalla wa ‘alā bless and bestow peace upon him. He was easy going, soft, close to people, he answered the calls of those who called him, judged those who required judgment, fulfilled the need of those who asked of him – never preventing them from asking him and never letting them go disappointed or empty handed. When his Companions desired a matter from him, he would agree with them and follow them; if he determined to do something, he would consult them. He would accept their good from them and overlook their mistakes. May Allah jalla wa ‘alā bless and bestow peace upon him.

He was the most truthful of people, the most honourable. The people of the earth fought him, employing all means at their disposal yet none of them ever accused him of lying. His friends and foes alike would not describe him except as the most gentle, generous and empowering individual to walk the face of the Earth. May Allah jalla wa ‘alā bless and bestow peace upon him. His generosity did not come about through effort, neither was it hard upon him, rather it naturally arose due to the purity of his soul and gentleness of spirit. He had the most giving of hearts by virtue of the righteousness of his spirit and the great good contained therein. Kindness would pour out of his heart for it was enveloped in every beautiful moral and in every excellence. It is sufficient to end with the fact that the very greatest and noblest of people would all say about the Prophet Muhammad, “I have never seen anyone, before him or after him, who was comparable to him.” May Allah jalla wa ‘alā bless and bestow peace upon him.

The Right of the Prophet (sallallāhu ‘alayhi wa sallam)

Allah jalla wa ‘alā sent him as a Prophet and a Messenger to the entirety of the worlds of Jinn and Man. He was sent as nothing but a Mercy to these worlds, one blessed with wisdom and guidance, with a criterion to establish right from wrong, truth from falsehood, and to bring the people from darkness into light. He was sent as a favour to mankind, and was sent to be followed. He was sent to be emulated and loved, to become more beloved to us than our parents and our children, even more than our own souls.

It is in his cause that we are asked to sacrifice throughout our life for, and it is through his praise that we will attain the true success in this world and the Hereafter, by ultimately achieving the love of the Divine Himself. It is his Sunnah that we study, revise, memorise and implement. We then internalise it, promote it, then teach it, defend it, protect it and die for it. At this moment then, let us revive his Sunnah by not indulging in actions contrary to it, but by reflecting on the magnificence of the one who came with it and his attempts to keep the people straight upon its path. Let us reflect upon the actions of those supreme Companions whom Allah Himself is Happy with, and the way they acted upon the Sunnah and the way they remembered their guide and master and celebrated his coming. The Messenger was born and the world became illuminated as a result of that birth. Let us celebrate, not on the 8th, not on the 12th, not this month, and not even this year, but rather every single living moment of our lives as we now start to realise that we have been blessed beyond our wildest imagination to have even known of this great man: our master and leader, Sayyidina Muhammad. May Allah jalla wa ‘alā bless and bestow peace upon him.

* All of the above is based upon authentic narrations. Please see the “Commentary to the Shamā’il al-Muhammadiyyah”, Refi Shafi, Sunnah Publications, exp. release end of 2010 insha’Allāh for further information

Four hundred years ago, on precisely October 2nd, of the year 1609 CE., in the Iberian peninsula, the Spanish fleet escorted a diverse array of ships of many European nations from the port of Denia on the southeastern coast of modern day Valencia, in Spain, in a land that was once known as al-Andalus. The fleet’s destination was multiple landing ports in predominantly Muslim North African shores. It was the first shipment of deported Spanish Muslims who lived there for over a hundred and twenty years after the fall of Muslim Spain in Granada back in 1492 CE. These Muslims were known in history by their Spanish title the “Moriscos”, whose ancestors lived and ruled in al-Andalus (Spain and Portugal) for more than 800 years, creating one of the greatest and most exquisite civilizations Europe had ever seen.

The ships were brought from all over Europe and carried that day, according to Spanish documents, around 5,300 Morriscos. They embarked on September 30th, and remained in transit until they set off on October 2nd, and after a rough trip, they arrived at the Spanish fortified military settlement in Oran (modern day Wahran in Algeria) on October 5, 1609.

This first shipment was the beginning of five years of systematic expulsion of a whole ethnic population, or nation, that varied in number according to different records from 250,000 to over a million. For over five years the Moriscos were expelled forcibly from a land they once called home, and the only home they had ever known. The reason for their expulsion was that they were perceived by the Spanish monarchy, who became the new rulers of the land, as different. It was a sad and brutal reality, a human genocide and a systematic ethnical cleansing the like of which Europe had never experienced before. It was the end of an episode in “The Odyssey of a Forgotten Nation, The Morriscos of Spain.” And this is their story.

Their odyssey started on the day when Abu Abdillah as-Saghir (Boabdil in European resources), the last governor of the last Muslim kingdom in al-Andalus, signed the capitulation of Granada in November 25, 1491 CE. and then submitted the keys of his kingdom to Ferdinand and Isabel, king and queen of Aragon and Castile, in January 2nd, 1492. The treaty was suppose to guarantee a set of rights to the Muslim inhabitants of the surrendered  city, known back then as the moors; rights including religious tolerance and fair treatment in return for their unconditional surrender and submission.

The treaty contained many articles among which were the following:

• That all people should be perfectly secure in their persons, families, and properties.
• That they should be allowed to continue in their dwellings and residences, whether in the city, the suburbs, or any other part of the country.
• That their laws should be preserved as they were before, and that no-one should judge them except by those same laws.
• That their houses of worship (masajid), and the religious endowments (awqaaf) appertaining to them, should remain as they were in the times of Islam.
• That no Christian should enter the house of a Muslim, or insult him in any way.
• That all those who might choose to cross over to Africa should be allowed to take their departure within a certain time, and be conveyed in the king’s ships, and without any pecuniary tax being imposed on them, beyond the mere charge for passage.
• That the Christians who had embraced Islam should not be compelled to relinquish it and adopt their former creed.
• That no Christian should be allowed to peep over the wall, or into the house of a Muslim or enter a masjid (mosque).
• That any Muslim choosing to travel or reside among the Christians should be perfectly secure in his person and property.
• That no muadhin (one who calls for the prayers) should be interrupted in the act of calling the people to prayer, and no Muslim molested either in the performance of his daily devotions or in the observance of his fast, or in any other religious ceremony; but that if a Christian should be found laughing at them he should be punished for it.”

The treaty must have been perceived by the Christians of that time as very generous, and indeed it was, however and unfortunately, it did not last long enough for the ink even to dry. In less than ten years and before the end of the decade, signs of tension started to arise in Granada. The tolerant policy, both civil and religious, of the first administration assigned to run the newly conquered city,   seemed to the more zealots Christian crowd not working at all, and therefore was replaced in 1498 with a new administration and a new strict policy.

Inquisitor general Archbishop Cisnero of Toledo arrives in Granada in 1499 with new confrontational and intolerant policies of change and forcible conversion. His policies were, to certain limit, backed by the desire of the monarchy to create and maintain a homogenous Spanish society in both politics through ensuring people’s loyalty to the Crown, and faith by adapting Catholicism as religion. There was no doubt a policy of that kind would have dangerous and detrimental consequences, and therefore it caused the first spark of the flame, and the atrocity began.

A case of murder and its aftermath in the year 1500, lead to street fight between the Muslims in Albaicin, the Muslim quarter of Granada, and the royal authority. After few days of rioting, the crisis was contained but the damage has already been done and it became permanent; it drew great suspicion and caused great mistrust between the two groups. The original treaty was now considered breached regardless of who caused it, and the new administration became free to impose any new terms it saw fit.

As a result of this new development, the forcible conversion to Catholicism was imposed on more than 50,000 souls of the inhabitants of Granada, which was one of the most detrimental punitive punishments Cisnero was able to first achieve in his career. The Muslims were subsequently forced into hiding, and thus began the period of Crypto- and clandestine practice of Islam.  This period marked the beginning of the Moriscos era in the history of Spanish Muslims. Now that they are no longer Muslims, openly at least, the terms of the original capitulation of Granada could not be applied to them and a new treaty was introduced with much more demands from the newly converted to change and assimilate into the society.

The Muslims of Spain now were divided into three groups: the Mudejars, the Granadas and the Moriscos. The Mudejars were Muslims who lived under Christian rule, in some areas for over few centuries, in the land of Castile and Aragon and other territories retrieved earlier from the hands of the Muslims during the reconquista, prior to the fall of Granada. They spoke Castilian as their first language, they lived life similar to the life of the Muslims in the West today, they participated in the different aspects of life, and were considered loyal subjects to the crown. They enjoyed many privileges as citizens of the land and cities were they lived.

The Granadans were the original Muslims of the late kingdom of Granada, who spoke Arabic as their first language and who were not affected by the conversion followed the revolt of Albaicin.  They came from different social classes and lived mainly in the former region of the kingdom of Granada.       Then there were the Moriscos, the newly converted to Catholicism, but in many cases remained secretly faithful to their original religion al-Islam.

Not too long after that and in February of 1502, the forcible conversion became a state policy, and forced on all the Muslims, including the long privileged Mudajers, and the remaining Jews of Spain. Religious and civil authorities continued pursuing it throughout the century on different occasions, particularly following every revolt that took place until the last day of the expulsion.

Although the Moriscos were now considered Christians, officially at least,  they have always been treated differently, particularly by the general public who always viewed them as rivals rather than fellow Christians. Even those Moriscos who tried hard to prove their good Christian character, they were never fully accepted by their fellow old Christians. In response to that attitude, the Moriscos became introversive and pushed further into clandestine lifestyle.

Despite the authorities’ effort to displace them, sending them deep into the Iberian peninsula and moving the old Christians to live amongst them, to ensure their complete merge into the society, the Moriscos continued preserving their unique identity.

The identity crisis of the Moriscos was obvious throughout their entire history. They were faced with few and limited options, the easiest of which was still troubling and dangerous for many. Their options were:

1)   Hijra or immigration to the heartland of the Muslim world and particularly in North Africa. This option was an opened window, at least in the first few years following the fall of Granada and during the first period of the forcible conversion, or

2)   Assimilation and completely dissolving into the Castilian, Catholic society. No doubt this was the optimal option preferred by the state, or

3)  Coexistence, and that is to live along the side of their fellow non-Muslim neighbors like the Mudajer did for many generations.

For the Moriscos, of all the available options, coexistence would probably have been their best option. They tried to achieve coexistence as a mean of survival, but the state’s policy aforementioned and the pressure from the religious institutions, such as the Holy Office of Inquisition,  caused their efforts to go to no avail.

Soon after the suppression of the 1568-1571 revolt of the Moriscos which synched in time with the marine battle of Lepanto, in which the Ottoman navy lost its supreme and ultimate control of the mediterranean to Spain, creating a power shift and a new balance in the region, the crown turned back inward to solve the Moriscos problem once and for all. The loss of the Ottomans in Lepanto opened a new window to the Spanish fleet in the Mediterranean. The shores of North Africa were no longer protected and became more accessible; sentiments of rejection for the Moriscos were at their hight, and thus the expulsion proposal prevailed. Although expulsion since then had become inevitable, but it would take the Spanish authority few more decades to put it into action. An operation of such a massive size was far beyond the Spanish monarchy to achieve without foreign aid. Therefore, and with the help of the Vatican and other European nations, King Philip III became adamant that deportation was the safest and only solution for the preservation of the Spanish way of life. He issued the edicts of expulsion which effectively began in September of 1609, executed in October the same year and continued until the last official shipment in 1614.

This was only a cursory look at the historical context of the Moriscos crisis, and there is no doubt the dynamics which contributed to the crisis were far more complex than those presented here. But what was the condition of the Moriscos during this long period of time? What happened to them? And what caused their tragedy?

Today, what can we, as western Muslims, learn from their experience? In the rising ethnical and religious tension in the world, while living all over the earth in a culture of globalization, where traditional boundaries are no longer visible or protected, how can we avoid another odyssey from happening to the massive numbers of Muslims and non-Muslims alike?

The answer will be coming in part two.