Bearer of good news and a Warner

 Allah T'ala says in the Holy Quran:

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا
 
(33:45) O Prophet, We have sent you as a witness, a bearer of good news and a warner.
 One should note that a person's giving the good news of a good end for belief and righteous acts and the warning of an evil end for disbelief and evil acts, in his personal capacity, is a different thing, and another's being appointed by Allah as a bearer of the good news and a warner is quite another thing. The one who is appointed to this office by Allah necessarily possesses an authority to give the good news and administer the warnings due to which his good news and his warnings are invested with legality. His giving a good news for an act has the meaning that the Greatest of alI Judges, Who has sent him, approves of the act and holds it worthy of a reward; so, it is certainly imperative or obligatory or commendable in nature, and its doer will surely get a reward. On the other hand, his giving a warning of an evil end for an act has the meaning that the Sovereign forbids that act; so, it is certainly sinful and unlawful, and its doer will surely be punished. The good news and warnings of the one who is not divinely appointed cannot ever be invested with such an authority. 

Dress

 Can dress be so important that its violations may put a man or a woman into hellfire? Let us read.

Allah T'ala says in the Holy Quran:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

(7:26) 0 Children of Adam!  Indeed We have sent down to you a garment which covers your shame and provides protection and adornment. But the finest of all is the garment of piety. That is one of the signs of Allah so that they may take heed.
By referring to an important aspect of Adam and Eve's story, the attention of the people of Arabia of those days was drawn to the evil influence of Satan upon their lives. Under Satan's influence they had begun to see dress merely as a shield of protection against the inclemencies of the weather and as a means of adornment. The basic purpose of dress to cover the private parts of the body - had receded into the background. People had no inhibition about the immodest exposure of the private parts of their body in public. To publicly take a bath absolutely naked, to attend to the call of nature on thoroughfares, were the order of the day. To crown it all, in the course of Pilgrimage they used to circumambulate around the Ka'bah in stark nakedness. Women even surpassed men in immodesty. In their view, the performance of religious rites in complete nudity was an act of religious merit.
Immodesty, however, was not an exclusive characteristic of the people of Arabia. Many nations indulged in it in the past, and many nations continue to indulge in it even now. Hence the message embodied in these verses is not directed just to the people of Arabia. It is rather directed to all men. Mankind, which is the progeny of Adam, is warned against this particular aspect of Satanic influence on their lives. When men show indifference to God's Guidance and turn away from the Message of the Prophets, they virtually place themselves at the mercy of Satan. For it is Satan who makes them abandon way's that are consistent with true human nature and who leads them to immodesty in the same way he did with Adam and Eve. Were man to reflect on this, it would become quite evident that when he is deprived of the guidance of the Prophets, he cannot even appreciate, let alone fulfil, the primary requirements of his true nature.
يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا

إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ
(7:27) Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe.
These verses bring into focus several important points.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute 'sawat' that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man's modesty and bashfulness, but has inspired in him (see verse 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.

Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.

Third, the Qur'an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man's dress ought to be the dress of piety. This means that a man's dress ought to conceal his private parts. It should also render a man reasonably presentable - the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur'anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God's Guidance. For as soon as man decides to reject God's Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.

Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God. (Tafheemul Quran)
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Justice of the Prophet

Justice of the Prophet (s.a.a.w.)

The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo [head commander and chief] of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below.

Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the siege of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. [Abu Dawud]

Abdullah Bin Sahal, a companion, was deputized to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues. [Sahih Bukhari]

A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asmaa Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying,

"Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed."[Sahih Bukhari]

The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiality and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. [Abu Dawud]

Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." [Abu Dawud]

In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honour or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. [Ibn Hisham]

by Athar Husain

An excerpt from the book entitled "The Message of Mohammad," by Athar Husain.

http://muslim-canada.org/muhammadatharhusain.html

The Best in Morals and Manners


 

Speaking about Prophet Muhammad (s.a.a.w.), Allah T'ala says in the Holy Quran:


وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
“Indeed you stand on an exalted standard of character.” (Al-Qalam 68:4)

 

Morality is an important aspect of Islam. In the Islamic terminology it is called “khuluq” and its plural is “akhlaq”. There are two aspects of a human being: one is “khalq” that is the physical aspect and the appearance. The other is “khuluq” and that is character, behavior and inner dispositions. Islam emphasizes that we take care of our physical appearance by keeping it clean, properly covered, healthy and nourished with Halal food and drinks. In a similar way it tells us that we should take care of our character and behavior.

 

قَالَ ابْنُ عَبَّاسٍ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ وَأَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ وَقَالَ أَبُو ذَرٍّ لَمَّا بَلَغَهُ مَبْعَثُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَخِيهِ ارْكَبْ إِلَى هَذَا الْوَادِي فَاسْمَعْ مِنْ قَوْلِهِ فَرَجَعَ فَقَالَ رَأَيْتُهُ يَأْمُرُ بِمَكَارِمِ الْأَخْلَاقِ (البخاري )

 

Ibn ‘Abbas reports that the Prophet -peace be upon him- was the most generous person. He used to become even more generous in Ramadan. And Abu Dharr said that when he heard about the coming of the Prophet -peace be upon him- he said to his brother, ‘Go to this valley and hear his words.’ He returned and said to him, ‘I saw him commanding people about the noblest morals and manners.’ (Al-Bukhari)

 

The Prophet was sent by Allah to teach the humanity the noblest morals (makarim al-akhlaq). He said,


عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ خُلُقًا (الترمذى

 

“The most perfect believer in faith is the one who is best in moral character. The best of you are those who are the best to their spouses in manners.” (al-Tirmidhi 1082)


عَنْ عَائِشَةَ قَالَتْ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ الْمُؤْمِنَ يُدْرِكُ بِحُسْنِ خُلُقِهِ دَرَجَاتِ قَائِمِ اللَّيْلِ صَائِمِ النَّهَارِ (مسند أحمد

 

‘Aishah -may Allah be pleased with her- said, “I heard the Prophet -peace be upon him- say, ‘Indeed the believer by his good morals reaches the ranks of those who spend the whole night in prayer and whole day in fasting. (Musnad Ahmad, 23219)


عَنْ أَبِي الدَّرْدَاءِ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنْ شَيْءٍ يُوضَعُ فِي الْمِيزَانِ أَثْقَلُ مِنْ حُسْنِ الْخُلُقِ وَإِنَّ صَاحِبَ حُسْنِ الْخُلُقِ لَيَبْلُغُ بِهِ دَرَجَةَ صَاحِبِ الصَّوْمِ وَالصَّلَاةِ (الترمذي


Abu al-Darda’ reports that I heard the Prophet -peace be upon him- say, “There is nothing in the Balance heavier than the good morals. Indeed the person of good morals will reach by them the rank of the person of fasts and prayers.” (al-Tirmidhi 1926)

 

There are many Ahadith that indicate the high place of morals and manners in Islam. The good morals and manners should be observed in one’s personal life as well as in one’s relations with others.


Some Ahadith on Islamic manners:
 

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللَّهُ عَنْهُ )البخاري

 

“The Muslim is he/she from whose hand and tongue other Muslims are safe and Muhajir is he/she who leaves what Allah has forbidden.” (al-Bukahri 9)


حَدَّثَنَا قَتَادَةُ عَنْ أَنَسٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ (البخاري


“None of you will be a believer until he loves for his brother what he loves for himself.” (al-Bukhari 12)


عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَدْخُلُ الْجَنَّةَ مَنْ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ (مسلم


“He will not enter heaven whose neighbor is not safe from his troubles.” (Muslim 66)


عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً فَأَفْضَلُهَا قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الْأَذَى عَنْ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنْ الْإِيمَانِ (مسلم


Faith has more than seventy branches (or he said more than sixty branches). The supreme branch is the statement that ‘There is no god except Allah’ and the lowest branch is the removal of obstacles from the path. The modesty is a branch of faith.” (Muslim 51)


These issues are not small; they are very important. No macro change can come without the micro change. Bad manners have sometimes drastic social affects.


Some of you may have heard of some interesting research on crime, called the “broken window” effect. Two researchers did the following test. They put one car in the poorer areas of New York, with the hood open. They put another car in a really affluent suburb in California. The car in New York got pulled to pieces within 24 hours. The car in California remained untouched for two weeks. Then one of the researchers smashed one window in the car and within a day, the car ended up like the one in New York.


They concluded that by breaking the window on the car, they essentially marked the car as “neglected” and thus people thought of it as “fair game”, even though it was in a good neighbourhood. Similarly, the authors concluded, if you allow little things to get away, like the breaking of windows, unless the window gets fixed very soon, all the windows get smashed.


Three years ago, in New York, they had a new police commissioner. He decided to implement this idea, by ensuring that the police no longer just attack the big issues, the homicides, the car stealings, the breaking and entering; but also the little things, like making sure streets were clean, fixing broken windows. The net effect? Crime rates in New York, formerly one of the world's crime centres, fell by almost one third in three years. Why does this work? By taking care of the little things, you give people a sense of security.


We observe good morals and manners to obey Allah and His Messenger. This is part of our faith. Our faith leads to good morals and manners and they in their turn reinforce our faith. On the other hand, we should also keep in mind the best da’wah is to live among people with good morals and manners. Before listening to our message people see us and our behavior. Non-Muslims sometimes say when they see the bad example of Muslims, “If your religion has not made you a good person, how can it be a good religion for us.” We have a big responsibility and we must take our actions seriously.


Reference url: http://www.isna.net/services/library/khutbahs/MoralsandMannersinIslam.html
Khutbah at ISOC - 24 Shawwal 1421/ January 19, 2001 By Dr. Muzammil H. Siddiqi

A Letter to Chosroes, Emperor of Persia

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“In the Name of Allâh, the Most Beneficent, the Most Merciful.
From Muhammad, the Messenger of Allâh to Chosroes, king of Persia.
Peace be upon him who follows true guidance, believes in Allâh and His Messenger and testifies that there is no god but Allâh Alone with no associate, and that Muhammad is His slave and Messenger. I invite you to accept the religion of Allâh. I am the Messenger of Allâh sent to all people in order that I may infuse fear of Allâh in every living person, and that the charge may be proved against those who reject the Truth. Accept Islam as your religion so that you may live in security, otherwise, you will be responsible for all the sins of the Magians.”

‘Abdullah bin Hudhafa As-Sahmi was chosen to carry the letter. Abdullah got his camel ready and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persians.

He sought permission to enter into the king's presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.

Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the plain, coarse clothes of the bedouin. His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith pulsated in his heart.

As soon as Khusraw Parvez saw him approaching he signalled to one of his men to take the letter from his hand.

"No," said Abdullah. 'The Prophet commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God."

"Let him come near to me," Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading:

"In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."

Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted, "Does he dare to write to me like this, he who is my slave". He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly.

Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.

When Khusraw's anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian peninsula but found that he had gone ahead.

Back in Madinah, Abdullah told the Prophet how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".

Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to "that man who has appeared in the Hijaz" with orders to bring him to Persia.

Badhan dispatched two of his strongest men to the Prophet and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet and to study his message closely.

The men set out, moving very quickly. At Taif they met some Quraysh traders and asked them about Muhammad. "He is in Yathrib," they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, "You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil."

The two men meanwhile made straight for Madinah where they met the Prophet, handed him the letter of Badhan and said to him, "The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people."

The Prophet smiled and said to them, "Go back to your mounts today and return tomorrow."

On the following day, they came to the Prophet and said to him, "Are you prepared to go with us to meet Khusraw?"

"You shall not meet Khusraw after today," replied the Prophet. "God has killed him and his son Shirwaih has taken his place on such a night and on such a month."

The two men stared in the face of the Prophet. They were completely dumbfounded.

"Do you know what you are saying?" they asked. "Shall we write about this to Badhan?"

"Yes," replied the Prophet, "and say to him that my religion has informed me about what has happened to the Kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls".

The two men returned to the Yemen and told Badhan what had happened. Badhan said, "If what Muhammad has said is true, then he is a Prophet. If not then we shall see what happens to him."

Not long afterwards a letter from Shirwaih came to Badhan in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf."

As soon as Badhan had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim.

That's the story of Abdullah ibn Hudhafah's meeting with the Persian king. His meeting with the Byzantine emperor took place during the caliphate of Umar ibn al-Khattab. It too is an astonishing story.

In the nineteenth year after the Hijrah, Umar dispatched an army to fight against the Byzantine. In it was Abdullah ibn Hudhafah. News of the Muslim force reached the Byzantine emperor. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of God and His Prophet. He gave orders to his men to bring to him any Muslim captive they might take alive.

God willed that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, "I shall make a proposal to you."

"What is it?" asked Abdullah. "I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge." The prisoner's reaction was furious: "Death is preferable to me a thousand times to what you ask me to do."

"I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide."

The prisoner, shackled in his chains, smiled and said, "By God, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad, I shall not do so."

"Then I shall kill you."

"Do what you want," answered Abdullah.

The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do.

The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner's flesh sizzled and soon his bones could be seen. The emperor turned to Abdullah and invited him to Christianity.

This was the most terrible test that Abdullah had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused.

"Damn you! Why did you weep then?" shouted the emperor.

"I cried," said Abdullah, "because I said to myself 'You will now be thrown into this pot and your soul will depart'. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of God."

The tyrant then said, "Will you kiss my head? I will then set you free?"

"And all the Muslim prisoners also?" asked Abdullah.

This the emperor agreed to do and Abdullah said to himself, "One of the enemies of God! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah.

Abdullah ibn Hudhafah eventually came to Umar ibn al-Khattab and told him what had happened. Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start." Umar then got up and kissed the head of Abdullah ibn Hudhafah .

Short Quotes

THE PREACHER WISHES PEOPLE WELL

THE PREACHER OF GOD’S WORD WISHES PEOPLE WELL, NO MATTER HOW THEY TREAT HIM

The Prophet besieged Taif for more than twenty days. When it became difficult for the Muslims to continue with the siege, he ordered them towithdraw. It was then suggested that the Prophet bring down a curse upon the heads of the Thaqeef tribe, but the Prophet merely raised both hands and prayed: “Lord, guide the Thaqeef, and bring them into the fold of Islam.” The Prophet was likewise told of the contumacy and disbelief of the Daus tribe, and again it was suggested that he should invoke a curse upon them, but the
Prophet’s response was again to pray. “Lord, guide the Daus,” he begged, “and bring them into the fold of the faithful.”