MUHAMMAD SAW THE MESSENGER OF ISLAM (515 pages, 23/41)
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MMADAR- RASULULLAH.
For indeed, the man upon whom Divine Grace falls, cannot be veiled from it by human upheaval. When the sun rises, the veil of darkness cannot prevent it from shining. This condition serves us as a good example of how all things existent are but a plaything before the merciful and wrathful aspects of the Lord
Almighty. How he who only a moment ago was the most vicious of the heathens can testify less than a minute later that Muhammad is the Prophet of Allah.
He returns to his people in a state of bliss. They receive him with great amazement, and ask him what on earth has happened to put him in such a state. Du’thur tells them that up to this moment they have been living on the level of base animals deprived of higher feelings, but that at last the mercy of Allah has manifested. With the appearance of true faith he has felt the coming of ease and joy, and he exhorted his people to join him in the faith of Islam. A great number of his people came to Islam then through Du’thur, in consequence of which this verse was revealed:
O believers, remember God’s blessing upon you, when a certain people purposed to stretch against you their hands, and He restrained their hands from you; and fear God; and in God let the believers put all their trust. (The Table, 1 )
In other narrations there are given a variety of reasons for the revelation of this verse, but this is the correct one. For the duration of these events the Holy Prophet stayed away from Madinah for eleven nights.
The Raid of Bahran
After the Raid of Dhu Amarr, the Raid of Bahran took place against the Bani Sulaym. The reason was this: news was received that in the area of al-Furu’ a number of unbelievers of the Bani Sulaym were assembling against the Muslims and getting ready to launch an attack. Thereupon Muhammad set out with three hundred men to forestall the attackers. As soon as the tribes heard of the advance of the Holy Prophet’s forces, they dispersed and fled into the hills. Muhammad returned to Madinah, having remained for twelve nights outside of the city.
The Bani Qaynuqa
After this, in the month of Shawwal, the raid on the Bani Qaynuqa took place. This tribe had broken their covenant with Muhammad and joined the other tribes against him. When he had assembled them in their market and addressed them, the unbelievers of the Bani Qaynuqa said, “Oh Muhammad, do you think us to be just as the Quraysh?! If it is war you desire, that is fine by us! That is our occupation; we destroy all that comes in our way.”
On the eleventh day of the month of Shawwal he set out from Madinah. He handed the standard to Hamza and sent him to the Bani Qaynuqa. Hamza fought them for several days, and then he placed them under siege. The Holy Prophet came up to the gate of the fortress. Those within asked for quarter and the Holy Prophet said, “Your quarter shall be to be killed and to have your property taken from you.” Then Abdullah bin Ubayy ibn Sulur came and pleaded on their behalf, and the Holy Prophet granted them their lives, condemning them to exile. So they all left their homes and departed. The people of Madinah were troubled at their departure, for they were wealthy people and their business was essential to them. Thereupon the Prophet broke into their strongholds and confiscated their goods, concerning which this verse was revealed:
Know that, whatever booty you take, the fifth of it is God’s and the Messenger’s, and the near kinsman’s, and the orphan’s, and for the needy, and the traveler, if you believe in God.
(The Spoils, 41)
Therefore, with this revelation, the spoils of war were made lawful and the Holy Prophet received one fifth of the booty and took whatever he pleased thereof; the remainder was distributed among the Companions of the Prophet , one fifth went into the Bayt-al-Mal, the Public Treasury. Then the Holy Prophet returned to Madinah.
The Raid on al-Qarada
In this same year the foray of Zayd bin Harith took place. Zayd bin Harith set out by command from the Holy Prophet and with one hundred men proceeded to a watering place in Najd called al-Qarada. They meant to intercept the caravan of Quraysh. The reason for this was, after the defeat of Badr the idolaters were consumed ever more by feelings of revenge. Abu Sufyan was encouraging everybody to participate in the caravan trade, so that the profits could be invested in the outfitting of an army to take their revenge for the defeat at Badr. The Quraysh now abandoned the caravan route leading to Sham (Damascus), instead preferring the route through Iraq. Abu Sufyan’s caravan set out from Sham, and the Holy Prophet learned of this. With Zayd bin Harith at its head, he sent out a band of his men to intercept the caravan. The Quraysh all fled, and the caravan with its goods was brought back to Madinah.
In this same year Hafsa, the daughter of ‘Umar had the great gratification of entering into wedlock with the Holy Prophet . In this way ‘Umar had the good
fortune of becoming the privileged father-in-law of the Holy Prophet .
In the month of Sha’ban in the fourth year after the Hijra. In the same month the Holy Prophet married Hafsa, the daughter of ‘Umar.
The Marriage of Fatima to Ali
The marriage of the Holy Prophet’s daughter Fatima to Ali took in the second year after the Hijra. In writing about this subject we will not neglect to dwell a bit on this illustrious personality.
Fatima az-Zahra was the youngest of the Holy Prophet’s daughters. She is given a certain rank in the Divine Presence, having been created pure and undefiled; moreover, it is disclosed that she is signified as the specific meaning of this holy verse, assuming its outward meaning has been well understood:
Wealth and sons are the adornment of the present world; but the abiding things, the deeds of righteousness, are better with God in reward, and better in hope.
(The Cave, 47)
Fatima is referred to in the saying of the Holy Prophet : “She is my soul.”
When the sons of the Holy Prophet were honored to enter the World of Beauty (the afterlife), and the unbelievers said about the Holy Prophet that he had remained childless and unblessed, and his pure heart was disturbed thereby, this holy Sura was revealed, in reference to his daughter Fatima:
Surely We have given thee abundance; so pray unto thy Lord and sacrifice. Surely he that hates thee, he is the one cut off. (Abundance)
This is the reason she came to be called “Zahra” as well as Fatima. She was innocent, pure and undefiled; she was one of those who attract the love of people, and who are made safe from the fires of Hell. Whenever Fatima came into the presence of her blessed father, the Holy Prophet , he would rise from his seat at the table, greet her by holding her by her arms and seat her by his right side. Therefore, she reached to the taste of true faith and became one of the friends of God.
The People of Truth have said: If the Holy Prophet or members of his family are mentioned in a Dhikr gathering, it becomes obligatory for that gathering to stand up out of respect for those persons.
When Aisha one day asked the Holy Prophet about these special gifts of Fatima, he answered, “Fatima is my mirror, in which I am shown myself.”
The Sahaba and the Ahl as-Safa knew about the stations granted to Fatima in the Divine Presence. Abu Bakr as-Siddiq had asked for her hand in marriage. The Holy Prophet replied, “Oh Abu Bakr, so far no revelation has come to me concerning the question whom my daughter Fatima is to marry.” After this ‘Umar proposed and he gave him the same answer. Then the Companions of the Holy Prophet said to Ali, “What if you asked and proposed marriage to her?” And Ali answered, “The Lord Almighty has made her a present for me. I have seen our marriage performed in the world of the Divine Throne.”
In truth Ali had seen a dream which had been interpreted as signifying his marriage to Fatima. His dream had been concerned with figs and olives. In the end this was confirmed by the revelation of the verses:
By the fig and the olive and the Mount Sinai and this land secure! We indeed created Man in the fairest stature Then We restored him the lowest of the low.
(The Fig)
The external interpretation and specific meaning of this glorious verse being is:
For the sake of the essence of the two beautiful beings (i.e. Hasan and Hussayn), and for the sake of the heart of Muhammad which is the ‘land secure’, the human soul attached to Fatima and Ali was manifested in the fairest stature, thereafter sent down to the lowest of all low levels, which is the world we live in.
The angel Jibra’il transmitted the Divine Revelation in the following way: “The union between Fatima and Ali has been concluded in the Divine Presence beyond all space by the Almighty Himself, so let it be performed by My Beloved in this visible world.”
The Holy Prophet called Ali and Fatima to himself and informed them of this circumstance. Ali was deeply grateful for this tremendous grant from the Almighty. The noble companions of the Prophet were invited and the marriage ceremony was performed according to revealed ritual. The Holy Prophet delivered the following speech on the occasion: “I give you my daughter Fatima as your maid servant, provided that you will be her slave.”
From these words of the Prophet the great value Islam places on the institution of marriage becomes apparent, inasmuch as the wedding couple wishes to
become one spirit through the union of their two bodies.
When the marriage ceremony was concluded, the Holy Prophet asked for two cups of water to be brought, and he took water from one of them in his blessed hand and sprinkled it upon the blessed chest of his daughter Fatima, praying, “Inni a’udhuha bika wa dhurriyataha min ash-shaytan-ir-rajim, I seek refuge for her and her offspring from the accursed Satan.” Then he took water from the other cup in his blessed hand, and sprinkled some of it on. Ali’s back and shoulders, praying also on his behalf for the Almighty to bless him and grant him abundance.
Fatima’s dowry consisted of six things: a rug, a waterskin, a pillow filled with date palm fibers, one flat wicker basket, and two bowls.
When the angel Jibra’il was commanded by the Lord to make the Holy Prophet ask his daughter what she wished for her dowry, Fatima az-Zahra, this pure and holy part of the Prophet replied, “Endless thanks to my Lord for the special gifts I have been given. All I wish for as my dowry is that on the Day of Judgment, when the records are unclosed I am granted intercession on behalf of those believers who are deprived.”
Fatima was asked what she wished for her dowry, for the Lord would have given to her whatever she desired. Fatima answered, “Oh Prophet of Allah , if I asked for money and gold, how would I, the Prophet’s daughter differ from the girls of the rest of your nation? All I want is to be granted intercession on the Day of Judgment for your sinful nation. Such a promise I wish to receive, oh my father, who thou art ‘a Mercy for the Worlds.’ I want to enrich and comfort all those girls who are poor and destitute. For when a poor girl marries and goes to her new home, she may be received with lack of tact and asked, ‘What have you brought from your father’s house as your dowry?’ Then her heart is smitten by these harsh words, and she says, ‘What can I do? This is all that the Lord has apportioned to my family of lawful means; surely, my father was no servant of a tyrant, committed no injustice, inclined not toward any hypocrite, did not run after unlawful gains, nor did he acquire riches by inflicting harm on others; he has not mistreated his maidservants, he did not sell his honor, nor did he seek his gain by degrading himself in front of mean men. All he did was to equip me with virtues such as chastity, honor, goodness and contentment and marry me off with them as my dowry.’ And may she be able to say, ‘The founder of my religion married off his own daughter with a dowry of a handful of things.’ That is my wish: that she might refer to me.”
May this great lady of Islam, this most delicate and shy manifestation of our Lord, not exclude us from her intercession. Amin.
Upon her marriage to Ali, a letter of Light was sent by the Lord Almighty, saying that the right of intercession was given to Fatima for the Day of Judgment, to be the bridal gift for the Nation of Muhammad , and to be a helper to her father who is the ‘Mercy for the Worlds’. This right of intercession is the most halal (lawful) of all things. This paper was brought and stored in a bottle, all the Sahaba saw it, and the marriage contract was signed by the angel Jibra’il and by the bride’s father. When she was at the point of death, she asked Ali to lay this upon her chest, under her burial shroud, so that she might have her claim ready to show when she entered the presence of the Lord Almighty.
Other Marriages
As mentioned earlier, the daughter of the Holy Prophet , the wife of ‘Uthman, Sayyida Ruqiyya died during the Battle of Badr. In the same year Khunays ibn Khudhafah, Umar’s son-in-law also died, and his daughter Hafsa was widowed. ‘Umar wished to marry his daughter to his friend ‘Uthman, and originally ‘Uthman had agreed, but later he changed his mind and declined. This refusal hit ‘Umar very hard. When the Holy Prophet asked for Hafsa’s hand, ‘Umar's joy knew no end, and he felt unspeakably honored at becoming the Prophet’s father-in-law. The Prophet’s other daughter, Umm Kulthum, he gave to ‘Uthman in marriage. ‘Uthman therefore acceded the honor of having married two daughters of the Holy Prophet , therefore he is called Dhi Nurayn, or “possessor of two lights”.
That same year the Holy Prophet married Zaynab, the daughter of Khuzayma. On the 15th of the month of Ramadan, the Prophet’s blessed grandson Hasan was born into this world.
The Battle of Uhud
The Quraysh could not forget the heavy losses they had suffered in the Battle of Badr, and their reliance on their powers was shaken. They had lost seventy people in one encounter, and most of them had been the foremost and eminent men of Quraysh. In short, all of Mecca was in mourning. Abu Sufyan stood up and yelled at people, saying, “When will Badr be avenged?” Ikrimah, the son of Abu Jahl, said, “What has happened to us? At one time the murder of a single person would spark off lengthy bloodletting in revenge. The losers would kill in revenge attacks for as long as it took for them to be victorious. Now Muhammad’s troop has condemned us to disgrace. We have lost so many of our noblest sons, yet we make no move to avenge them.
“Surely, this can only mean that we are totally destroyed. Why does no one avenge the death of my father? We have made great profits from the caravan trade, but nobody can deny the superiority of the Muslims in strength of mind; this we must try to destroy by our means. For instance, we should compose poetry of propaganda to incite all the tribes of Arabia with their songs and dirges to join their forces to ours. It won’t do to waste any time, for those followers of Muhammad grow stronger with every passing day. Also, we should give all the women in Mecca who have lost their husbands, brothers or sons the task of encouraging the fighters.”
Thus in Mecca, people spoke as if the city were to remain theirs for ever. Abu Sufyan donated fifty thousand pieces of gold in order to encourage the fighting men. Allah Almighty instantly informed His beloved Prophet of this development in the revelation of this verse:
The unbelievers expend their wealth to bar from God’s way; and still they will expend it, till it is an anguish for them, then be overthrown.... (The Spoils, 36)
As for the women, they mingled among the men, saying, “We swear that we want to drink the blood of the murderers of our sons, husbands and brothers.” At the head of them all was Hind, the wife of Abu Sufyan, the mother of Mu’awiya, the grandmother of Yazid; Umm Hakim, the daughter-in-law of Abu Jahl; Rayta, the wife of Amr ibn al-‘As; Balza , the wife of Safwan ibn Umayyah; and,
Hamnah, the wife of Mus’ad ibn ‘Umayr. Hind promised the slave Zubayr - who was called Wahshi - his freedom and a handsome reward besides, if he succeeded in killing Hamza, the uncle of Muhammad .
The Quraysh were thirsting for blood and prepared their move. There were fifteen women who accompanied the army, playing on their drums and singing lewd songs: “We don’t want men in our beds who lie asleep all day in their houses, we want men who exact revenge for Badr.”
They went to Abbas, the Prophet’s uncle and asked him, “What shall we do?” Though Abbas had already embraced Islam in his heart, he did not yet show it openly. He objected that he had been very much worn out in the Battle of Badr, and defeated on all accounts and could therefore not come along this time. He then sought to inform the Holy Prophet immediately, so he wrote a letter and hired a man to deliver it to the Holy Prophet as quickly as possible. The messenger found the Holy Prophet at Kuba and gave him the letter. The Holy Prophet gave ‘Umayya the letter to read, but ordered him to keep the matter to himself. He then went to the house of one of the notables of Kuba, Sa’d ibn Rabi’, and there explained to him in a confidential manner the contents of the letter he had received concerning the war preparations of the Quraysh. After lengthy deliberations he ordered the return to Madinah. This occurred in the third year of the Hijra in the month of Shawwal. The Holy Prophet sent out two reliable men as scouts who brought him news of the approaching army of Quraysh, and that their riders had passed the fields of Madinah. The Holy Prophet sent out Hubab ibn al-Mundhir who had been the commanding officer at the Battle of Badr to learn about the strength of the enemy forces. In this way they took all necessary precautions to forestall a sudden, unexpected attack, setting up watches at all the important points. Sa’d ibn Mu’adh and Sa’d ibn ‘Ubayda held the night watch before the Prophet’s mosque. The women and children of the town, and the old and feeble were ordered to withdraw to safe quarters.
One morning the Holy Prophet called together the leaders of the Sahaba and Ansar and convened a war council. He said to them, “If it is reasonable, we should close the gates of the city and defend our area from inside, without leaving the city. Only in case the enemy enters the city, we would engage in battle with them.” The Holy Prophet had sent out Hubab ibn al-Mundhir to scout out the positions of the Quraysh. He now returned and reported that they were encamped at a place called ‘Uray, one day’s journey from Madinah. The army of Quraysh had arrived at the foot of the mountain of Uhud on a
Wednesday and remained there till Friday. This was also confirmed in the letter sent by Abbas, the Prophet’s uncle. The Holy Prophet is reported to have seen this dream on Thursday night: “I saw in my dream a herd of cattle being slaughtered and I saw a gash open upon the blade of my sword; upon my back I wore a suit of mail, and my hand I stuck into the collar of a suit of mail.” And this is the interpretation he gave to it: “The slaughtered cattle are those of companions who will be martyred; the blade of my sword being broken means that one of my family will be killed; and that firm coat of armor signifies Madinah.”
We have already mentioned that it was the Holy Prophet‘s wish only to engage in battle with defensive intent, and to leave the city of Madinah only in case of enemy attack. Moreover, the enemy was in a consolidated position, and he thought that the Bedouin tribesmen gathered in the environs of the city of Madinah could not stay there for long. On the other hand there were some enthusiastic young men who had not participated in the Battle of Badr who said to the Prophet , “Oh Prophet of Allah! You would be depriving us! Already we were not able to go to Badr, and our hearts are swelled with faith and wish to fight for it!” The much-beloved uncle of the Holy Prophet Hamza said, ”Oh Prophet of Allah! I find it very difficult to stay locked up within the city.”
Thereupon the Holy Prophet said, ”Very well, so make ready for battle!” Preparations then were made. At that time he spoke these words of profound meaning: ”If you are patient, you will again encounter help from Allah.” That same day in the Khutba of the Jum’a prayer the Holy Prophet spoke of the virtue and merit of a battle waged for the sake of Allah and for the defense of one’s homeland, which is the mantle of religion. After the prayer of ‘Asr he took Abu Bakr and ‘Umar with him into his own blessed apartment and they donned their battle dress. They wound the turbans that they wore on such campaigns, put on their coats of mail and girded their swords.
Outside all the Companions were waiting for the Prophet in a state of readiness and excitement. The population of the whole town had gathered, and everyone was waiting for the Holy Prophet to come forth. Sa‘d ibn ‘Ubada and ‘Usaybin ibn Harith who were among the elders of the Sahaba grew aware of what was going on and they spoke to the Sahaba, “You have said, ‘Let us go out to meet the enemy’, but you have committed a grave mistake. You ought not to place your opinion against that of Rasulullah You should defend Madinah from within because that was his enlightened opinion.”
These words impressed themselves strongly on those who had been in favor of
leaving the city to fight the foe, and they regretted having spoken out against the wishes of the Holy Prophet. Just then the Prophet Muhammad emerged from his room. The Sahaba said, “Oh Rasulullah, if our opinion was contrary to your view, we beg your pardon, we will do whatever you say. If you think it better not to leave the city, we will stay within and defend Madinah when it is attacked.” Thus they expressed their remorse. However, the Holy Prophet spoke to them and said, “Nay, for when a prophet of Allah has girded himself for battle to combat the enemy of God, he will never lay down his arms, unless the Command of the Lord comes to him.”
With these words he sprang upon his steed, and sounded the battle cry. He left Ibn Ummu Maftun in charge of the city of Madinah and set out through the gates. The hypocrite Abdullah bin ‘Ubayd ibn Salul had before joined the army of Muhammad along with his three hundred men. However, when the ideas he had brought up for discussion were not found acceptable, the hypocrisy he concealed in his inner thoughts became manifest, and he used this as an excuse to turn back with his three hundred men.
Sa‘d ibn ‘Ubada and Sa’d ibn Mu’adh were in armor and rode ahead in front of the Holy Prophet , in direction of the mountain of Uhud. They spent the night at a place called Shaykhayn, halfway between Madinah and Uhud. The Holy Prophet warmly greeted the younger boys who had come with them to this place, namely ‘Usamah ibn Zayd, Abdullah ibn ‘Umar, Thabit ibn Zayd, Abu Said ibn ‘Utbi. He said to them, “We are facing a great battle and it is not the place for children. You will have to turn back from here and go home.”
Rafi‘ bin Hajid was one of these children. When he now saw the Holy Prophet turn back the young boys, he tried to make himself look bigger by standing on tiptoe. In this way he managed to stay with the soldiers.
His friend Samurah saw what he had done and said, “Oh Rasulullah, please don’t leave me out! I always throw Rafi’ when I am wrestling with him, so please let me be in your army, too.” The Holy Prophet smiled at the faith and earnestness of these youngsters and said, ”Alright, show us: wrestle with your friend Rafi‘, let us see.” In the wrestling match that followed Samurah demonstrated his wrestling ability, and made plain how much he wished to fight for the noble cause of Islam and be martyred in the way of Allah, so he too was accepted into the Prophet‘s army.
There were seven hundred fighters in the army of the Prophet . That night the officer of the watch was Muhammad ibn Maslama-t-al-Ansari. He patrolled the
outer fringes of the army‘s camp with a troop of fifty men. The army marched to a place one mile north of Madinah behind a red mountain called Uhud. There the headquarters were set up facing Madinah. The standard was given to Mus‘ab bin Amir, and Zubayr ibn al-‘Awwam was appointed the commanding officer. The Holy Prophet set his uncle Hamza at the head of the soldiery as their commander.
He selected fifty strong and good marksmen and set at their head Abdullah ibn Jubayri. These were positioned to defend the pass, in order to prevent a likely attack from behind the lines. They were placed under very stringent orders. They were told, ”Whatever happens to us may happen, whether we lose or win, unless you receive orders from me, do not under any circumstances leave your position. Even if all the unbelievers are slaughtered and nobody at all is left, if you have no word from me, do not leave your place.”
Because the army of Quraysh had suffered grievous losses in the Battle of Badr, this time they had prepared themselves with great care, and their soldiery was well equipped with double coats of mail, whereas only three men of the Muslims had any coat of armor. The enemy army had a cavalry regiment, but on the Muslim side only the Holy Prophet and Abu Bakr were mounted on horses. All the other fighters were infantrymen. The commander of the right wing of the enemy‘s army was the famous Khalid bin Walid; commanding the left wing was Ikrimah, the son of Abu Jahl. The commander of the cavalry was Safwan ibn Umayya, and at the head of the archers stood Abdullah bin Rabi‘. Abu Sufyan had the general command, and there was a special subsidiary commander, ‘Amr ibn Asta.
As for the Muslim army, the commanding officer of the right wing was ‘Ukasha bin Muhsin, and the left wing was commanded by Abu Maslama bin Abd-ul Asad. The Holy Prophet took his place in the very middle of the army. Abu ‘Ubayda was the vanguard; he had occupied the high rank of Marshal of the Muslim army at Badr as the ‘amin-al-umma’, safeguard of the nation.
Though it was the custom of the Quraysh to sound the drum when they went to war, now the women were now beating the tambourines and singing their songs, saying that no man should approach his wife before the fallen at Badr were avenged. “We are the daughters of the morning star; only if you wipe out the Muhammadan army will you be entitled to consort with us.” In this way they encouraged the soldiers.
As for the Muslims, the Holy Prophet , the pride of humanity astride his steed,
called out Takbir in the Muhammadan mode. The spiritual emanation of this voice magnified the sound of the Sahaba’s chanting of ‘Allah, Allah’. The earth itself participated in this call. All attention was focused on the Holy Prophet and the words that were to issue from his blessed mouth. All hearts were burning with the desire to attain martyrdom. Finally, the Holy Prophet spoke, “There is no escape from fate, fear cannot deter destiny; to fear the enemy of God is shameful, to confront him is honor and glory.” He drew his engraved sword in front of them all and called out, “Who will take this sword and give it its right?” A few of the companions called out, “Oh Rasulullah , we will give it its right.” But the Holy Prophet did not answer them, but repeated his question once more. Now there was among them Abu Dujanah who was deeply moved in spirit and always wept, saying time and again that he was prepared to die for the Prophet at any given moment. He now spoke up and asked, ”Oh Prophet of Allah , what is its right?” The Holy Prophet answered, “The right of this sword is to strike the foe until its blade be bent.” “If it be your command, I am the man for that,” said Abu Dujanah, and the Holy Prophet relinquished his sword to him, patted him on the back and in advance gave Abu Dujanah the rank of one of the great martyrs of Islam. These words filled Abu Dujanah with such passion, that he instantly threw himself into the fray of battle. He strode out in full assurance of his power, casting about him proud and confident glances.
Pointing to this type of gait and demeanor that Abu Dujanah exhibited, the Holy Prophet said, “That is a gait which is hateful to Allah; however in such a place as this it is the most acceptable of bearings, for it is the way to move in front of the enemy of Islam. In the face of an infidel who challenges Allah and His Prophet , insisting on his unbelief, and in violation of the rights of all creatures, if a believer does not see himself as stronger and more steadfast than a whole army, his faith has not yet attained perfection.”
Abu Dujanah’s gait and bearing came not from his own reckoning: his prancing and strutting about was in the Name of Allah, his severe looks were cast for the love of Rasulullah . Abu Dujanah was immersed in the quality of al-Kibriya, the Divine Greatness. The Holy Prophet himself was also emptied of his own self, and the manifestations of the Divine Majesty were upon his person. This drawing of Divine Power into one's own actions eli
Link: https://www.nvrislam.net/index.php?j=eng&post=5974
MMADAR- RASULULLAH.
For indeed, the man upon whom Divine Grace falls, cannot be veiled from it by human upheaval. When the sun rises, the veil of darkness cannot prevent it from shining. This condition serves us as a good example of how all things existent are but a plaything before the merciful and wrathful aspects of the Lord
Almighty. How he who only a moment ago was the most vicious of the heathens can testify less than a minute later that Muhammad is the Prophet of Allah.
He returns to his people in a state of bliss. They receive him with great amazement, and ask him what on earth has happened to put him in such a state. Du’thur tells them that up to this moment they have been living on the level of base animals deprived of higher feelings, but that at last the mercy of Allah has manifested. With the appearance of true faith he has felt the coming of ease and joy, and he exhorted his people to join him in the faith of Islam. A great number of his people came to Islam then through Du’thur, in consequence of which this verse was revealed:
O believers, remember God’s blessing upon you, when a certain people purposed to stretch against you their hands, and He restrained their hands from you; and fear God; and in God let the believers put all their trust. (The Table, 1 )
In other narrations there are given a variety of reasons for the revelation of this verse, but this is the correct one. For the duration of these events the Holy Prophet stayed away from Madinah for eleven nights.
The Raid of Bahran
After the Raid of Dhu Amarr, the Raid of Bahran took place against the Bani Sulaym. The reason was this: news was received that in the area of al-Furu’ a number of unbelievers of the Bani Sulaym were assembling against the Muslims and getting ready to launch an attack. Thereupon Muhammad set out with three hundred men to forestall the attackers. As soon as the tribes heard of the advance of the Holy Prophet’s forces, they dispersed and fled into the hills. Muhammad returned to Madinah, having remained for twelve nights outside of the city.
The Bani Qaynuqa
After this, in the month of Shawwal, the raid on the Bani Qaynuqa took place. This tribe had broken their covenant with Muhammad and joined the other tribes against him. When he had assembled them in their market and addressed them, the unbelievers of the Bani Qaynuqa said, “Oh Muhammad, do you think us to be just as the Quraysh?! If it is war you desire, that is fine by us! That is our occupation; we destroy all that comes in our way.”
On the eleventh day of the month of Shawwal he set out from Madinah. He handed the standard to Hamza and sent him to the Bani Qaynuqa. Hamza fought them for several days, and then he placed them under siege. The Holy Prophet came up to the gate of the fortress. Those within asked for quarter and the Holy Prophet said, “Your quarter shall be to be killed and to have your property taken from you.” Then Abdullah bin Ubayy ibn Sulur came and pleaded on their behalf, and the Holy Prophet granted them their lives, condemning them to exile. So they all left their homes and departed. The people of Madinah were troubled at their departure, for they were wealthy people and their business was essential to them. Thereupon the Prophet broke into their strongholds and confiscated their goods, concerning which this verse was revealed:
Know that, whatever booty you take, the fifth of it is God’s and the Messenger’s, and the near kinsman’s, and the orphan’s, and for the needy, and the traveler, if you believe in God.
(The Spoils, 41)
Therefore, with this revelation, the spoils of war were made lawful and the Holy Prophet received one fifth of the booty and took whatever he pleased thereof; the remainder was distributed among the Companions of the Prophet , one fifth went into the Bayt-al-Mal, the Public Treasury. Then the Holy Prophet returned to Madinah.
The Raid on al-Qarada
In this same year the foray of Zayd bin Harith took place. Zayd bin Harith set out by command from the Holy Prophet and with one hundred men proceeded to a watering place in Najd called al-Qarada. They meant to intercept the caravan of Quraysh. The reason for this was, after the defeat of Badr the idolaters were consumed ever more by feelings of revenge. Abu Sufyan was encouraging everybody to participate in the caravan trade, so that the profits could be invested in the outfitting of an army to take their revenge for the defeat at Badr. The Quraysh now abandoned the caravan route leading to Sham (Damascus), instead preferring the route through Iraq. Abu Sufyan’s caravan set out from Sham, and the Holy Prophet learned of this. With Zayd bin Harith at its head, he sent out a band of his men to intercept the caravan. The Quraysh all fled, and the caravan with its goods was brought back to Madinah.
In this same year Hafsa, the daughter of ‘Umar had the great gratification of entering into wedlock with the Holy Prophet . In this way ‘Umar had the good
fortune of becoming the privileged father-in-law of the Holy Prophet .
In the month of Sha’ban in the fourth year after the Hijra. In the same month the Holy Prophet married Hafsa, the daughter of ‘Umar.
The Marriage of Fatima to Ali
The marriage of the Holy Prophet’s daughter Fatima to Ali took in the second year after the Hijra. In writing about this subject we will not neglect to dwell a bit on this illustrious personality.
Fatima az-Zahra was the youngest of the Holy Prophet’s daughters. She is given a certain rank in the Divine Presence, having been created pure and undefiled; moreover, it is disclosed that she is signified as the specific meaning of this holy verse, assuming its outward meaning has been well understood:
Wealth and sons are the adornment of the present world; but the abiding things, the deeds of righteousness, are better with God in reward, and better in hope.
(The Cave, 47)
Fatima is referred to in the saying of the Holy Prophet : “She is my soul.”
When the sons of the Holy Prophet were honored to enter the World of Beauty (the afterlife), and the unbelievers said about the Holy Prophet that he had remained childless and unblessed, and his pure heart was disturbed thereby, this holy Sura was revealed, in reference to his daughter Fatima:
Surely We have given thee abundance; so pray unto thy Lord and sacrifice. Surely he that hates thee, he is the one cut off. (Abundance)
This is the reason she came to be called “Zahra” as well as Fatima. She was innocent, pure and undefiled; she was one of those who attract the love of people, and who are made safe from the fires of Hell. Whenever Fatima came into the presence of her blessed father, the Holy Prophet , he would rise from his seat at the table, greet her by holding her by her arms and seat her by his right side. Therefore, she reached to the taste of true faith and became one of the friends of God.
The People of Truth have said: If the Holy Prophet or members of his family are mentioned in a Dhikr gathering, it becomes obligatory for that gathering to stand up out of respect for those persons.
When Aisha one day asked the Holy Prophet about these special gifts of Fatima, he answered, “Fatima is my mirror, in which I am shown myself.”
The Sahaba and the Ahl as-Safa knew about the stations granted to Fatima in the Divine Presence. Abu Bakr as-Siddiq had asked for her hand in marriage. The Holy Prophet replied, “Oh Abu Bakr, so far no revelation has come to me concerning the question whom my daughter Fatima is to marry.” After this ‘Umar proposed and he gave him the same answer. Then the Companions of the Holy Prophet said to Ali, “What if you asked and proposed marriage to her?” And Ali answered, “The Lord Almighty has made her a present for me. I have seen our marriage performed in the world of the Divine Throne.”
In truth Ali had seen a dream which had been interpreted as signifying his marriage to Fatima. His dream had been concerned with figs and olives. In the end this was confirmed by the revelation of the verses:
By the fig and the olive and the Mount Sinai and this land secure! We indeed created Man in the fairest stature Then We restored him the lowest of the low.
(The Fig)
The external interpretation and specific meaning of this glorious verse being is:
For the sake of the essence of the two beautiful beings (i.e. Hasan and Hussayn), and for the sake of the heart of Muhammad which is the ‘land secure’, the human soul attached to Fatima and Ali was manifested in the fairest stature, thereafter sent down to the lowest of all low levels, which is the world we live in.
The angel Jibra’il transmitted the Divine Revelation in the following way: “The union between Fatima and Ali has been concluded in the Divine Presence beyond all space by the Almighty Himself, so let it be performed by My Beloved in this visible world.”
The Holy Prophet called Ali and Fatima to himself and informed them of this circumstance. Ali was deeply grateful for this tremendous grant from the Almighty. The noble companions of the Prophet were invited and the marriage ceremony was performed according to revealed ritual. The Holy Prophet delivered the following speech on the occasion: “I give you my daughter Fatima as your maid servant, provided that you will be her slave.”
From these words of the Prophet the great value Islam places on the institution of marriage becomes apparent, inasmuch as the wedding couple wishes to
become one spirit through the union of their two bodies.
When the marriage ceremony was concluded, the Holy Prophet asked for two cups of water to be brought, and he took water from one of them in his blessed hand and sprinkled it upon the blessed chest of his daughter Fatima, praying, “Inni a’udhuha bika wa dhurriyataha min ash-shaytan-ir-rajim, I seek refuge for her and her offspring from the accursed Satan.” Then he took water from the other cup in his blessed hand, and sprinkled some of it on. Ali’s back and shoulders, praying also on his behalf for the Almighty to bless him and grant him abundance.
Fatima’s dowry consisted of six things: a rug, a waterskin, a pillow filled with date palm fibers, one flat wicker basket, and two bowls.
When the angel Jibra’il was commanded by the Lord to make the Holy Prophet ask his daughter what she wished for her dowry, Fatima az-Zahra, this pure and holy part of the Prophet replied, “Endless thanks to my Lord for the special gifts I have been given. All I wish for as my dowry is that on the Day of Judgment, when the records are unclosed I am granted intercession on behalf of those believers who are deprived.”
Fatima was asked what she wished for her dowry, for the Lord would have given to her whatever she desired. Fatima answered, “Oh Prophet of Allah , if I asked for money and gold, how would I, the Prophet’s daughter differ from the girls of the rest of your nation? All I want is to be granted intercession on the Day of Judgment for your sinful nation. Such a promise I wish to receive, oh my father, who thou art ‘a Mercy for the Worlds.’ I want to enrich and comfort all those girls who are poor and destitute. For when a poor girl marries and goes to her new home, she may be received with lack of tact and asked, ‘What have you brought from your father’s house as your dowry?’ Then her heart is smitten by these harsh words, and she says, ‘What can I do? This is all that the Lord has apportioned to my family of lawful means; surely, my father was no servant of a tyrant, committed no injustice, inclined not toward any hypocrite, did not run after unlawful gains, nor did he acquire riches by inflicting harm on others; he has not mistreated his maidservants, he did not sell his honor, nor did he seek his gain by degrading himself in front of mean men. All he did was to equip me with virtues such as chastity, honor, goodness and contentment and marry me off with them as my dowry.’ And may she be able to say, ‘The founder of my religion married off his own daughter with a dowry of a handful of things.’ That is my wish: that she might refer to me.”
May this great lady of Islam, this most delicate and shy manifestation of our Lord, not exclude us from her intercession. Amin.
Upon her marriage to Ali, a letter of Light was sent by the Lord Almighty, saying that the right of intercession was given to Fatima for the Day of Judgment, to be the bridal gift for the Nation of Muhammad , and to be a helper to her father who is the ‘Mercy for the Worlds’. This right of intercession is the most halal (lawful) of all things. This paper was brought and stored in a bottle, all the Sahaba saw it, and the marriage contract was signed by the angel Jibra’il and by the bride’s father. When she was at the point of death, she asked Ali to lay this upon her chest, under her burial shroud, so that she might have her claim ready to show when she entered the presence of the Lord Almighty.
Other Marriages
As mentioned earlier, the daughter of the Holy Prophet , the wife of ‘Uthman, Sayyida Ruqiyya died during the Battle of Badr. In the same year Khunays ibn Khudhafah, Umar’s son-in-law also died, and his daughter Hafsa was widowed. ‘Umar wished to marry his daughter to his friend ‘Uthman, and originally ‘Uthman had agreed, but later he changed his mind and declined. This refusal hit ‘Umar very hard. When the Holy Prophet asked for Hafsa’s hand, ‘Umar's joy knew no end, and he felt unspeakably honored at becoming the Prophet’s father-in-law. The Prophet’s other daughter, Umm Kulthum, he gave to ‘Uthman in marriage. ‘Uthman therefore acceded the honor of having married two daughters of the Holy Prophet , therefore he is called Dhi Nurayn, or “possessor of two lights”.
That same year the Holy Prophet married Zaynab, the daughter of Khuzayma. On the 15th of the month of Ramadan, the Prophet’s blessed grandson Hasan was born into this world.
The Battle of Uhud
The Quraysh could not forget the heavy losses they had suffered in the Battle of Badr, and their reliance on their powers was shaken. They had lost seventy people in one encounter, and most of them had been the foremost and eminent men of Quraysh. In short, all of Mecca was in mourning. Abu Sufyan stood up and yelled at people, saying, “When will Badr be avenged?” Ikrimah, the son of Abu Jahl, said, “What has happened to us? At one time the murder of a single person would spark off lengthy bloodletting in revenge. The losers would kill in revenge attacks for as long as it took for them to be victorious. Now Muhammad’s troop has condemned us to disgrace. We have lost so many of our noblest sons, yet we make no move to avenge them.
“Surely, this can only mean that we are totally destroyed. Why does no one avenge the death of my father? We have made great profits from the caravan trade, but nobody can deny the superiority of the Muslims in strength of mind; this we must try to destroy by our means. For instance, we should compose poetry of propaganda to incite all the tribes of Arabia with their songs and dirges to join their forces to ours. It won’t do to waste any time, for those followers of Muhammad grow stronger with every passing day. Also, we should give all the women in Mecca who have lost their husbands, brothers or sons the task of encouraging the fighters.”
Thus in Mecca, people spoke as if the city were to remain theirs for ever. Abu Sufyan donated fifty thousand pieces of gold in order to encourage the fighting men. Allah Almighty instantly informed His beloved Prophet of this development in the revelation of this verse:
The unbelievers expend their wealth to bar from God’s way; and still they will expend it, till it is an anguish for them, then be overthrown.... (The Spoils, 36)
As for the women, they mingled among the men, saying, “We swear that we want to drink the blood of the murderers of our sons, husbands and brothers.” At the head of them all was Hind, the wife of Abu Sufyan, the mother of Mu’awiya, the grandmother of Yazid; Umm Hakim, the daughter-in-law of Abu Jahl; Rayta, the wife of Amr ibn al-‘As; Balza , the wife of Safwan ibn Umayyah; and,
Hamnah, the wife of Mus’ad ibn ‘Umayr. Hind promised the slave Zubayr - who was called Wahshi - his freedom and a handsome reward besides, if he succeeded in killing Hamza, the uncle of Muhammad .
The Quraysh were thirsting for blood and prepared their move. There were fifteen women who accompanied the army, playing on their drums and singing lewd songs: “We don’t want men in our beds who lie asleep all day in their houses, we want men who exact revenge for Badr.”
They went to Abbas, the Prophet’s uncle and asked him, “What shall we do?” Though Abbas had already embraced Islam in his heart, he did not yet show it openly. He objected that he had been very much worn out in the Battle of Badr, and defeated on all accounts and could therefore not come along this time. He then sought to inform the Holy Prophet immediately, so he wrote a letter and hired a man to deliver it to the Holy Prophet as quickly as possible. The messenger found the Holy Prophet at Kuba and gave him the letter. The Holy Prophet gave ‘Umayya the letter to read, but ordered him to keep the matter to himself. He then went to the house of one of the notables of Kuba, Sa’d ibn Rabi’, and there explained to him in a confidential manner the contents of the letter he had received concerning the war preparations of the Quraysh. After lengthy deliberations he ordered the return to Madinah. This occurred in the third year of the Hijra in the month of Shawwal. The Holy Prophet sent out two reliable men as scouts who brought him news of the approaching army of Quraysh, and that their riders had passed the fields of Madinah. The Holy Prophet sent out Hubab ibn al-Mundhir who had been the commanding officer at the Battle of Badr to learn about the strength of the enemy forces. In this way they took all necessary precautions to forestall a sudden, unexpected attack, setting up watches at all the important points. Sa’d ibn Mu’adh and Sa’d ibn ‘Ubayda held the night watch before the Prophet’s mosque. The women and children of the town, and the old and feeble were ordered to withdraw to safe quarters.
One morning the Holy Prophet called together the leaders of the Sahaba and Ansar and convened a war council. He said to them, “If it is reasonable, we should close the gates of the city and defend our area from inside, without leaving the city. Only in case the enemy enters the city, we would engage in battle with them.” The Holy Prophet had sent out Hubab ibn al-Mundhir to scout out the positions of the Quraysh. He now returned and reported that they were encamped at a place called ‘Uray, one day’s journey from Madinah. The army of Quraysh had arrived at the foot of the mountain of Uhud on a
Wednesday and remained there till Friday. This was also confirmed in the letter sent by Abbas, the Prophet’s uncle. The Holy Prophet is reported to have seen this dream on Thursday night: “I saw in my dream a herd of cattle being slaughtered and I saw a gash open upon the blade of my sword; upon my back I wore a suit of mail, and my hand I stuck into the collar of a suit of mail.” And this is the interpretation he gave to it: “The slaughtered cattle are those of companions who will be martyred; the blade of my sword being broken means that one of my family will be killed; and that firm coat of armor signifies Madinah.”
We have already mentioned that it was the Holy Prophet‘s wish only to engage in battle with defensive intent, and to leave the city of Madinah only in case of enemy attack. Moreover, the enemy was in a consolidated position, and he thought that the Bedouin tribesmen gathered in the environs of the city of Madinah could not stay there for long. On the other hand there were some enthusiastic young men who had not participated in the Battle of Badr who said to the Prophet , “Oh Prophet of Allah! You would be depriving us! Already we were not able to go to Badr, and our hearts are swelled with faith and wish to fight for it!” The much-beloved uncle of the Holy Prophet Hamza said, ”Oh Prophet of Allah! I find it very difficult to stay locked up within the city.”
Thereupon the Holy Prophet said, ”Very well, so make ready for battle!” Preparations then were made. At that time he spoke these words of profound meaning: ”If you are patient, you will again encounter help from Allah.” That same day in the Khutba of the Jum’a prayer the Holy Prophet spoke of the virtue and merit of a battle waged for the sake of Allah and for the defense of one’s homeland, which is the mantle of religion. After the prayer of ‘Asr he took Abu Bakr and ‘Umar with him into his own blessed apartment and they donned their battle dress. They wound the turbans that they wore on such campaigns, put on their coats of mail and girded their swords.
Outside all the Companions were waiting for the Prophet in a state of readiness and excitement. The population of the whole town had gathered, and everyone was waiting for the Holy Prophet to come forth. Sa‘d ibn ‘Ubada and ‘Usaybin ibn Harith who were among the elders of the Sahaba grew aware of what was going on and they spoke to the Sahaba, “You have said, ‘Let us go out to meet the enemy’, but you have committed a grave mistake. You ought not to place your opinion against that of Rasulullah You should defend Madinah from within because that was his enlightened opinion.”
These words impressed themselves strongly on those who had been in favor of
leaving the city to fight the foe, and they regretted having spoken out against the wishes of the Holy Prophet. Just then the Prophet Muhammad emerged from his room. The Sahaba said, “Oh Rasulullah, if our opinion was contrary to your view, we beg your pardon, we will do whatever you say. If you think it better not to leave the city, we will stay within and defend Madinah when it is attacked.” Thus they expressed their remorse. However, the Holy Prophet spoke to them and said, “Nay, for when a prophet of Allah has girded himself for battle to combat the enemy of God, he will never lay down his arms, unless the Command of the Lord comes to him.”
With these words he sprang upon his steed, and sounded the battle cry. He left Ibn Ummu Maftun in charge of the city of Madinah and set out through the gates. The hypocrite Abdullah bin ‘Ubayd ibn Salul had before joined the army of Muhammad along with his three hundred men. However, when the ideas he had brought up for discussion were not found acceptable, the hypocrisy he concealed in his inner thoughts became manifest, and he used this as an excuse to turn back with his three hundred men.
Sa‘d ibn ‘Ubada and Sa’d ibn Mu’adh were in armor and rode ahead in front of the Holy Prophet , in direction of the mountain of Uhud. They spent the night at a place called Shaykhayn, halfway between Madinah and Uhud. The Holy Prophet warmly greeted the younger boys who had come with them to this place, namely ‘Usamah ibn Zayd, Abdullah ibn ‘Umar, Thabit ibn Zayd, Abu Said ibn ‘Utbi. He said to them, “We are facing a great battle and it is not the place for children. You will have to turn back from here and go home.”
Rafi‘ bin Hajid was one of these children. When he now saw the Holy Prophet turn back the young boys, he tried to make himself look bigger by standing on tiptoe. In this way he managed to stay with the soldiers.
His friend Samurah saw what he had done and said, “Oh Rasulullah, please don’t leave me out! I always throw Rafi’ when I am wrestling with him, so please let me be in your army, too.” The Holy Prophet smiled at the faith and earnestness of these youngsters and said, ”Alright, show us: wrestle with your friend Rafi‘, let us see.” In the wrestling match that followed Samurah demonstrated his wrestling ability, and made plain how much he wished to fight for the noble cause of Islam and be martyred in the way of Allah, so he too was accepted into the Prophet‘s army.
There were seven hundred fighters in the army of the Prophet . That night the officer of the watch was Muhammad ibn Maslama-t-al-Ansari. He patrolled the
outer fringes of the army‘s camp with a troop of fifty men. The army marched to a place one mile north of Madinah behind a red mountain called Uhud. There the headquarters were set up facing Madinah. The standard was given to Mus‘ab bin Amir, and Zubayr ibn al-‘Awwam was appointed the commanding officer. The Holy Prophet set his uncle Hamza at the head of the soldiery as their commander.
He selected fifty strong and good marksmen and set at their head Abdullah ibn Jubayri. These were positioned to defend the pass, in order to prevent a likely attack from behind the lines. They were placed under very stringent orders. They were told, ”Whatever happens to us may happen, whether we lose or win, unless you receive orders from me, do not under any circumstances leave your position. Even if all the unbelievers are slaughtered and nobody at all is left, if you have no word from me, do not leave your place.”
Because the army of Quraysh had suffered grievous losses in the Battle of Badr, this time they had prepared themselves with great care, and their soldiery was well equipped with double coats of mail, whereas only three men of the Muslims had any coat of armor. The enemy army had a cavalry regiment, but on the Muslim side only the Holy Prophet and Abu Bakr were mounted on horses. All the other fighters were infantrymen. The commander of the right wing of the enemy‘s army was the famous Khalid bin Walid; commanding the left wing was Ikrimah, the son of Abu Jahl. The commander of the cavalry was Safwan ibn Umayya, and at the head of the archers stood Abdullah bin Rabi‘. Abu Sufyan had the general command, and there was a special subsidiary commander, ‘Amr ibn Asta.
As for the Muslim army, the commanding officer of the right wing was ‘Ukasha bin Muhsin, and the left wing was commanded by Abu Maslama bin Abd-ul Asad. The Holy Prophet took his place in the very middle of the army. Abu ‘Ubayda was the vanguard; he had occupied the high rank of Marshal of the Muslim army at Badr as the ‘amin-al-umma’, safeguard of the nation.
Though it was the custom of the Quraysh to sound the drum when they went to war, now the women were now beating the tambourines and singing their songs, saying that no man should approach his wife before the fallen at Badr were avenged. “We are the daughters of the morning star; only if you wipe out the Muhammadan army will you be entitled to consort with us.” In this way they encouraged the soldiers.
As for the Muslims, the Holy Prophet , the pride of humanity astride his steed,
called out Takbir in the Muhammadan mode. The spiritual emanation of this voice magnified the sound of the Sahaba’s chanting of ‘Allah, Allah’. The earth itself participated in this call. All attention was focused on the Holy Prophet and the words that were to issue from his blessed mouth. All hearts were burning with the desire to attain martyrdom. Finally, the Holy Prophet spoke, “There is no escape from fate, fear cannot deter destiny; to fear the enemy of God is shameful, to confront him is honor and glory.” He drew his engraved sword in front of them all and called out, “Who will take this sword and give it its right?” A few of the companions called out, “Oh Rasulullah , we will give it its right.” But the Holy Prophet did not answer them, but repeated his question once more. Now there was among them Abu Dujanah who was deeply moved in spirit and always wept, saying time and again that he was prepared to die for the Prophet at any given moment. He now spoke up and asked, ”Oh Prophet of Allah , what is its right?” The Holy Prophet answered, “The right of this sword is to strike the foe until its blade be bent.” “If it be your command, I am the man for that,” said Abu Dujanah, and the Holy Prophet relinquished his sword to him, patted him on the back and in advance gave Abu Dujanah the rank of one of the great martyrs of Islam. These words filled Abu Dujanah with such passion, that he instantly threw himself into the fray of battle. He strode out in full assurance of his power, casting about him proud and confident glances.
Pointing to this type of gait and demeanor that Abu Dujanah exhibited, the Holy Prophet said, “That is a gait which is hateful to Allah; however in such a place as this it is the most acceptable of bearings, for it is the way to move in front of the enemy of Islam. In the face of an infidel who challenges Allah and His Prophet , insisting on his unbelief, and in violation of the rights of all creatures, if a believer does not see himself as stronger and more steadfast than a whole army, his faith has not yet attained perfection.”
Abu Dujanah’s gait and bearing came not from his own reckoning: his prancing and strutting about was in the Name of Allah, his severe looks were cast for the love of Rasulullah . Abu Dujanah was immersed in the quality of al-Kibriya, the Divine Greatness. The Holy Prophet himself was also emptied of his own self, and the manifestations of the Divine Majesty were upon his person. This drawing of Divine Power into one's own actions eli
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