Umm Ayman: The Woman Who Never Stopped Caring | The Firsts with Sh. Omar Suleiman

Salman Al Farsi RA

Transformed - Motivating Life Story Of Musab Ibn Umair

An Open Letter to Muslim Men: The Sunnah Trumps Toxic Masculinity

Excerpt from article by Prof. Jonathan A.C Brown

In light of ongoing debates about differences between sexes and expectations of gender roles, it’s worth looking at how the men and women of Islam’s ideal, founding generation conducted themselves. In the Qur’an and the teachings of the Prophet ﷺ, men and women are distinct in their duties of prayer and fasting (women don’t do either when menstruating), in their dress (they must cover different areas of their body), and other legal issues. Men have the duty to guard and protect (qiwāma) their womenfolk because of some of the capacities that God generally grants one sex to a greater degree than the other.

But what surprised me when I reflected on it was how little difference there was otherwise between the conduct of men and women in this noble community. Both were deeply pious, decisive, courageous in word and deed, proud of themselves but humbled by the charge God put upon them, confident when they believed they were right but also utterly deferential to the instructions of God and His Messenger ﷺ. Both were dynamically involved in public life. And both men and women were extremely conscious of their code of sexual propriety. Aisha رضي الله عنها became a major political leader in the first decades of the Muslim community and one of its most respected sources of knowledge. When the Prophet’s ﷺ wife Umm Salama رضي الله عنها heard him addressing the people outside, she went out to join the crowd. When she was asked why she thought she was meant to attend, she replied, “Are we not among the people?”During the caliphate of ʿUmar رضي الله عنه, a female Companion interrupted his Friday sermon to correct him on a point, and he admitted she was right. A whole slew of female Companions fought in battle, the most notable among them Nuṣayba bint Kaʿb رضي الله عنها, who defended the Prophet ﷺ with her sword at the Battle of Uhud and later died on campaign. The great enemy of the Prophet ﷺ, Abū Lahab, was killed by Umm al-Faḍl رضي الله عنها, who smashed his head with a tent-pole. During the Battle of the Trench, Ṣafiyya bint ʿAbd al-Muṭṭalib رضي الله عنها was among the people defending the small fort of Fāriʿ. When the senior man there would not go out and confront an enemy soldier who was about to find the fort’s secret entrance, Ṣafiyya took matters into her own hands. She leapt on him from the fort’s walls and clubbed him to death. But she demanded that one of her male comrades strip off his weapons and armor since he was an unrelated man she would never touch with her own hands.

The Prophet ﷺ and his community did not leave a legacy of ‘Traditional Man’s Men’ and subservient women. Their legacy is one of courageous, committed, humble, and engaged individuals, men and women alike. At their head was not an angry alpha male whose masculinity made him mock or subordinate others. He ﷺ was a man who saw that a man’s role is to serve his family and that letting others serve you is something a real man would prefer to avoid.

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The Story Of Khalid Ibn Walid ~ Mufti Ismail Menk

[AMAZING STORY] Woman Who Cleaned The Prophet's Mosque - EMOTIONAL

Salman al-Farisi's (r.a.) Search for the Truth

It was narrated that ‘Abdullah ibn ‘Abbas (r.a.) said, “Salman al-Farisi told me his story from his own lips.”  And this is Salman’s (r.a.) story of his search for the Truth.

He said, “I was a Persian man, one of the people of Isfahan, from a village thereof called Jayy.  My father was the chieftain of his village, and I was the dearest of Allah’s Creation to him.  He loved me so much that he kept me in his house near the fire, as girls are kept in.  I strove hard in the Magian religion until I became the Keeper of the Fire, which I tended and did not let go out for a moment.  My father had a huge garden, and he was busy one day with some construction work, so he said, ‘O my son, I am too busy with this building today, go and check my garden,’ and he told me some of the things he wanted done.  I went out, heading towards his garden, and I passed by one of the Christian churches, where I could hear their voices as they were praying.  I did not know anything about the people because my father had kept me in his house.  When I passed by and heard their voices, I entered upon them to see what they were doing.  When I saw them, I was impressed with their prayer and I was attracted to their way.

I said, ‘By Allah, this is better than the religion that we follow.’  By Allah, I did not leave them until the sun set, and I forgot about my father’s garden and did not go there.  I asked them, ‘Where did this religion originate?’

They replied, ‘In Syria.’

Then I went back to my father, who had sent people out to look for me, and I had distracted him from all his work.  When I came to him, he asked, ‘O my son, where were you?  Did I not ask you to do what I asked?’

I said, ‘O my father, I passed by some people who were praying in a church of theirs, and I was impressed with what I saw of their religion.  By Allah, I stayed with them until the sun set.’

He said, ‘O my son, there is nothing good in that religion.  Your religion and the religion of your forefathers is better than that.’

I said, ‘No, by Allah, it is better than our religion.’  He was afraid for me, and he put fetters on my legs and kept me in his house.  I sent word to the Christians saying, ‘If any Christian merchants come to you from Syria, tell me about them.’

One of them said, ‘Some Christian merchants came to them from Syria, and they told me about them.’

I said to them, ‘When they have completed their business and want to go back to their own country, tell me about that.’  So, when they wanted to go back to their own country, they told me about that, and I threw off the irons from my legs and went out with them, until I came to Syria.  When I reached Syria, I asked, ‘Who is the best person in this religion?’

They replied, ‘The bishop in the church.’

So I went to him and said, ‘I like this religion, and I would like to stay with you and serve you in your church and learn from you and pray with you.’

He said, ‘Come in.’

So I went in with him, but he was a bad man.  He would command them and exhort them to give charity, but he kept a great deal of it for himself and did not give it to the poor; he had amassed seven chests of gold and silver.  I hated him deeply when I saw what he was doing, then he died and the Christians gathered to bury him.  I said to them, ‘This was a bad man; he commanded you and exhorted you to give charity, but when you brought it to him he kept it for himself and did not give any of it to the poor.’

They asked, ‘How do you know that?  Show us where his treasure is.’  So I showed them where it was and they brought out seven chests filled with gold and silver.

When they saw that they said, ‘By Allah, we will never bury him;’ then they crucified him and pelted him with stones.  Then they brought another man and appointed him in his place.  I have never seen a man who does not offer the five daily prayers who was better than him; he shunned this world and sought the hereafter and no one strove harder than him night and day.  I loved him as I had never loved anyone before, and I stayed with him for a while.  Then when he was about to die, I asked, ‘O So and so, I was with you and I loved you as I had never loved anyone before, and now the decree of Allah has come to you as you see; to whom do you advise me to go?  What do you command me to do?’

He replied, ‘O my son, by Allah, I do not know of anyone today who follows what I followed.  The people are doomed; they have changed and abandoned most of what they used to follow, except for a man in Mosul.  He is So and so, and he follows what I used to follow, so go and join him.’

When he passed away and was buried, I went to the man in Mosul.  I said to him, ‘O So and so, So and so advised me when he died to come to you, and he told me that you follow the same as he followed.’

He said to me, ‘Stay with me.’  So I stayed with him, and I found him to be a good man who followed the same as his companion had followed.  But soon he passed away.  When he was dying I asked him, ‘O So and so, So and so advised me to come to you and told me to join you, but now there has come to you from Allah what you see.  To whom do you advise me to go?  What do you command me to do?’

He replied, ‘O my son, by Allah I do not know of anyone who follows what we used to follow except a man in Nasayyibin.  He is So and so; go to him.’

When he passed away and was buried, I went to the man in Nasayyibin.  I came to him and told him my story and what my companion had told me to do.  He said, ‘Stay with me.’  So I stayed with him and I found him to be a follower of the same way as his two companions, and I stayed with a good man.  By Allah, soon death came upon him, and when he was dying I said to him, ‘O So and so, So and so advised me to go to So and so; then So and so advised me to come to you.  To whom do you advise me to go and what do you command me to do?’

He said, ‘O my son, by Allah we do not know of anyone left who follows our way and to whom I can tell you to go, except a man in ‘Ammuriyyah.  He follows something like what we follow.  If you wish, go to him, for he follows our way.’

When he passed away and was buried, I went to the man in ‘Ammuriyyah and told him my story.  He said, ‘Stay with me.’  So I stayed with a man who was following the same way as his companions.  I earned wealth until I had cows and sheep, then the Decree of Allah came to him.  When he was dying, I said to him, ‘O So and so, I was with So and so, and So and so told me to go to So and so; then So and so told me to go to So and so; then So and so told me to come to you.  To whom do you advise me to go and what do you command me to do?’

He replied, ‘O my son, by Allah, I do not know of anyone who follows our way to whom I can advise you to go.  But there has come the time of a prophet, who will be Sent with the religion of Abraham.  He will appear in the land of the Arabs and will migrate to a land between two lave fields, between which there are palm trees.  He will have characteristics that will not be hidden.  He will eat of what is given as a gift but he will not eat of what is given as charity.  Between his shoulder blades is the Seal of Prophethood.  If you can go to that land then do so.’

Then he passed away and was buried, and I stayed in ‘Ammuriyyah as long as Allah Willed I should stay, then some merchants of Kalb passed by me and I asked to them, ‘Will you take me to the land of the Arabs and I will give you these cows and sheep of mine?’

They replied, ‘Yes.’  So I gave them the cows and sheep, and they took me there, but when they brought me to Wadi al-Qura they wronged me and sold me as a slave to a Jewish man.  When I was with him, I saw the palm trees, and I hoped that this was the land that my companion had described to me, but I was not sure.  Whilst I was with him, a cousin of his from Banu Qurayzah came to him from Madina, and he sold me to him, and he took me to Madina.  By Allah, as soon as I saw it, I recognised it from the description given to me by my companion.

I stayed there, and Allah (s.w.t.) Sent His Messenger (s.a.w.), who stayed in Makkah as long as he stayed and I did not hear anything about him because I was so busy with the work of a slave.  Then he migrated to Madina, and by Allah, I was at the top of a palm tree belonging to my master, doing some work on it, and my master was sitting there.  Then a cousin of his came and stood beside him, and exclaimed, ‘May Allah kill Banu Qaylah!  By Allah, right now they are gathering in Quba’ to welcome a man who has come from Makkah today, and they say that he is a prophet.’

When I heard that, I began to shiver so much that I thought I would fall on top of my master.  I came down from the tree and started saying to that cousin of his, ‘What are you saying?  What are you saying?’

My master got angry and he struck me with his fist and said, ‘What has it got to do with you?  Go back to your work!’

I replied, ‘Nothing.  I just wanted to make sure of what he was saying.’  I had something that I had collected, and when evening came, I went to the Messenger of Allah (s.a.w.) when he was in Quba’, and I entered upon him and said to him, ‘I have heard that you are a righteous man and that you have companions who are strangers and are in need.  This is something that I have to give in charity, and I see that you are more in need of it than anyone else.’

I brought it near to him and the Messenger of Allah (s.a.w.) said to his companions: ‘Eat,’ but he refrained from eating.

I said to myself, ‘This is one.  Then I went away and collected some more.’

The Messenger of Allah (s.a.w.) moved to Madina, then I came to him and said, ‘I see that you do not eat charity; this is a gift with which I wish to honour you.’  The Messenger of Allah (s.a.w.) ate some of it and told his companions to eat too.

I said to myself, ‘This is two.’

Then I came to the Messenger of Allah (s.a.w.) when he was in Baqi’ al-Gharqad, where he had attended the funeral of one of his companions and he was wearing two shawls and was sitting among his companions.  I greeted him with salaam then I moved behind him, trying to look at his back to see the Seal that my companion had described to me.  When the Messenger of Allah (s.a.w.) saw me going behind him, he realised that I was trying to find confirmation of something that had been described to me, so he let his rida’ drop from his back, and I saw the Seal and recognised it.  Then I embraced him, kissing the Seal and weeping, and the Messenger of Allah (s.a.w.) said to me, ‘Turn around.’  So I turned around and I told him my story as I have told it to you, O ibn ‘Abbas.”

The Messenger of Allah (s.a.w.) wanted his companions to hear that.  Then Salman (r.a.) was kept busy with the work of a slave, until he had missed attending Badr and Uhud with the Messenger of Allah (s.a.w.).  He said, “Then the Messenger of Allah (s.a.w.) said to me, ‘Draw up a contract of manumission, O Salman.’  So I draw up a contract of manumission with my master in return for three hundred palm trees which I would plant for him, and forty ‘uqiyah.  The Messenger of Allah (s.a.w.) said to his companions, ‘Help your brother.’  So they helped me with the palm trees, one man gave thirty small trees and another gave twenty, and another gave fifteen, and another gave ten; each man gave according to what he had, until they had collected three hundred small trees for me.  Then the Messenger of Allah (s.a.w.) said to me, ‘Go, O Salman, and dig the holes where they are to be planted.  When you have finished, come to me and I will plant them with my own hand.’  So I dug the holes for them, and my companions helped me, then when I had finished, I came to him and told him.  The Messenger of Allah (s.a.w.) came out with me and we started to bring the trees close and the Messenger of Allah (s.a.w.) planted them with his own hand.  By the One in Whose Hand is the soul of Salman, not one single tree among them died.  So I had paid off the trees but there still remained the money.

A piece of gold the size of an egg was brought to the Messenger of Allah (s.a.w.) from one of his campaigns.  He asked, ‘What happened to the Persian who had a contract of manumission?’  I was summoned to him and he said, ‘Take this and pay off what you owe, O Salman.’

I asked, ‘How could this pay off everything I owe, O Messenger of Allah?’

He said. ‘Take it, and Allah will Help you to pay off what you owe.’  So I took it and weighed it for them, and by the One in Whose Hand is the soul of Salman, it was forty ‘uqiyah, so I paid them their dues and I was set free.  I was present with the Messenger of Allah (s.a.w.) at al-Khandaq, and after that I did not miss any major event with him.”

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Shaykh Yasir Fahmy - The Story of Ka'b ibn Malik: Courage and Forgiveness

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True love and Abu Bakr

 

Growing up, I loved reading stories of love, from the desire of Bilqees for Yusuf AS to the love of Yaqoob AS for his son Yusuf AS. The stories were endless and created a desire in me to know this feeling.

In the books of this world, this great emotion is treated quite unfairly – it is given the understanding of external beauty and physical closeness. Yet the stories of the Prophets and Companions show us a love that superseded the physical and was based entirely on the aakhirah. Love that never fades, love that increases you in piety and love that protects your from the harms of your very self.

One such example of this intense emotion lies in the story of Abu Bakr RA. During the historical journey of the emigration from Makkah to Madina we saw his never ending support and encouragement to the Holy Prophet SAW. During this time of fear and tiresome journey, Abu Bakr RA says, I was extremely thirsty and went to fetch some milk, and as I came back I said ‘Drink oh Prophet of Allah! And the Holy Prophet drank to his
full until he was quenched. Subahaanallah, such a love, his thirst set aside for in the quenching of the beloved Rasool, all other thirsts are quenched.

This love allowed Abu Bakr RA to leave his children penniless and this love caused him to cry in abundance at the conquest of Makkah. When his father Abu Quhaafa finally accepts Islam, all the Muslims are happy, whilst As Sideeq weeps. The Muslims in shock ask him : “Today is a day of happiness , your father has accepted Islam and is saved from the fire so
what is making you cry?!”

Ponder at the reply of Abu Bakr RA, ponder at the level of love that makes a man sad on the very day his own flesh and blood accepts Islam. He says: “I am crying because my desire is that the person who accepted Islam now is not my father but Abu Talib , the uncle of my beloved Prophet, as this would have made the Holy Prophet more happy. Allahu Akbar!

Such a love that demands selflessness, and has a connection beyond the needs of the body, soul and heart…”

This love that was not based on features or favours, allowed Abu Bakr to stand up when even the mighty Umar Al Khattab was shaken with grief.

At the death of the Holy Prophet SAW, with the hurt of losing his beloved friend, his spiritual guide and husband of his daughter passing away. Abu Bakr RA’s heart becomes strong and he stands firm and says : Whoever worshipped Muhammad, then He has passed away but whoever has worshipped Allah, so verily He is alive and will not die.

Amazing! At a time when you would expect him to be crumbling, we see the true strength of his love for the beloved Nabi SAW. And that is the love that every believer has to strive for, a love that allows him to be strong in the face of adversity, a love that moves beyond lip service, a love that allows you to sacrifice your every breath…

Oh Allah grant us your true love, the love of your Beloved Prophets and the actions of those who truly love you… Ameen

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Meatless Like Muhammad? ﷺ

Muslims strive to follow the Sunnah, by living and following many of the actions and examples of our beloved Prophet Muhammad’s ﷺ (Peace Be Upon Him). We get closer to God by following his actions, such as smiling and donating to charity. What about following the Prophet’s eating habits? We also strive to eat like him, such as cooking with olive oil and enjoying pomegranates from our trees. We know that if he ate something it must have been beneficial.

However, one of his dietary habits is very significant for our health, but is mostly overlooked today. According to the Hadith literature (sayings and characteristics of the Prophet Muhammad), the Prophet ﷺ ate meat very rarely, and when he did it was mostly on special occasions or as a guest. His habitual diet actually consisted of favorite foods like dates, water, vinegar, honey, yogurt, barley bread, and grapes. Meat was available only occasionally, and when it was he favored sheep’s shoulder/foreleg. The Prophet ﷺ never ate his fill of bread and meat. As a guest he was once served gourd (pumpkin) and meat stew, and picked out the gourd to eat. The Prophet ﷺ and companions looked forward to Fridays, because a local woman served them a meatless meal with a meat substitute. Early Muslims continued the Prophet Muhammad’s ﷺ habit of rarely indulging in meat.

As the second Caliph (ruler), Umar ibn al Khattaab notably stated: “beware of meat, for it is addictive like alcohol.”

He once chastised his son for giving in to his craving and buying meat. Umar is a strong example for us as well, since the Prophet ﷺ said, “If there were a prophet after me, it would be Umar.” So in fact, eating little meat is the Prophetic Sunnah and follows early Islamic tradition.

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On Aisha’s age at the time of marriage

I think too much emphasis is put on Aisha’s age (ra) at the time of her marriage and/or consummation to Muhammad (saaws).

There are two issues at play here: The issues with the narrations that say Aisha (ra) was nine when her marriage with Nabi Muhammad (saaws) was consummated, and the issue with placing modern, “first world” values on illiterate societies.

The issues with the ahadith

First, let’s look at the issues with the hadiths saying Aisha (ra) was nine when her marriage was consummated. I am not going to reinvent the wheel in regards to this topic. Instead, here is an excerpt from someone else’s research:

• Most of these narratives [saying Aisha (ra) was married at 6 and her marriage was consummated at 9] are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.

• It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event, even though in Medinahhis pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.

• Tehzibu’l-tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh) reports that according toYaqub ibn Shaibah: “narratives reported by Hisham are reliable except those that are reported through the people of Iraq”. It further states that Malik ibn Anasobjected on those narratives of Hisham which were reported through people of Iraq. (vol 11, pg 48 – 51)

• Mizanu’l-ai`tidal, another book on the narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham’s memory suffered quite badly. (vol 4, pg 301 – 302)

• According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (kitabu’l-tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur’an, was revealed, “I was a young girl”. The 54th surah of the Qur’an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why we should not accept this narrative to be more accurate.

• According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadithand history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha’s (ra) participation in the battle of Badr and Uhud clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them.

• According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqri’bu’l-tehzi’b as well asAl-bidayah wa’l-nihayah that Asma (ra) died in 73 hijrah when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73 hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage.

Placing modern, “first world” values on illiterate societies

We need to understand that illiterate societies are different from literate societies when it comes to the age of maturity. To prove my point, let’s go to a quote about Europe in the throes of the Dark Ages (a largely illiterate period of time) and see what they thought of children, since Europe is the gold standard for Western beliefs:

In an oral [illiterate] world there is not much of a concept of an adult and, therefore, even less of a child. And that is why, in all the sources, one finds that in the Middle Ages childhood ended at seven. Why seven? Because that is the age at which children have command over speech. They can say and understand what adults can say and understand. They are able to know all the secrets of the tongue, which are the only secrets they need to know. And this helps us to explain why, until the seventeenth century, the words used to denote young males could refer to men of thirty, forty, or fifty, for there was no word – in French, German, or English – for a young male between the ages of seven and sixteen. The word child expressed kinship, not age. But most of all, the oralism [illiteracy] of the Middle Ages helps us to explain why there were no primary schools. For where biology determines communication competence, there is no need for such schools.

(Above quote from The Disappearance of Childhood by Neil Postman.)

So you see, Aisha’s age (if we accept the hadiths with the younger ages) at the time of marriage and consummation only applies to illiterate societies. Once the determination for adulthood becomes command of the written word over the command of the spoken word, childhood appears. Concepts of pedophilia appear, because the age in which adults need to protect children from the secrets of the adult world extends much further, from seven to, say, seventeen.

Furthermore, to the Evangelical Atheists out there I ask: What part of the theory of evolution and modern primatology states that one must be 18 (or 16 or 21) in order to have children? What evolutionary advantage is there, over the millenia of human existence, in waiting for humans to reach an arbitrary solar year age-wise? The answer is there is no such understanding. Obviously waiting for a woman to reach a certain biological maturity is better for her (and for her child), but biological maturity does not equate with a solar (or lunar) year of age. Case in point – my cousin was menstruating at 8 and was very mature by the age of 14. I, however, did not start menstruating until I was 14 and I was not biologically mature until I was well into my 16th year.

In fact, does it disturb anyone else out there that it is acceptable for a girl of 15-17 years of age to experiment sexually and engage in consensual relationships with her peers, yet it is not acceptable in most states for her to get married? I don’t get this at all. If the individuals we define in American society as children are expected and urged into sexual relations and think about sexual orientation and identity, why is it wrong for them to also get married? Certainly, if they are physically and emotionally mature enough to have sex wouldn’t that make them also physically and emotionally mature enough to get married?

Beyond this debate and regardless of which hadith you accept in regards to Aisha’s (ra) age, that’s why most Muslims don’t marry off their daughters as soon as they have their first period (or encourage them into sexual experimentation)- because it doesn’t make sense in a literate society to do so! A child who is menstruating and has command over the spoken word is not a fully functioning part of literate society, but she is a fully functioning part of illiterate society. In fact, Islam’s revelation in and of itself actually started the liberation of women from the perils of illiterate society because its copious texts and requirements that women be educated changed the way Muslim societies viewed childhood and women themselves. The fact that Western “liberators” outright ignore the protection Islam gives women and instead focus on a marriage that was not even a scandal at the time merely shows that they are not interested in understanding, and without understanding there can be no liberation.

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Getting To Know The Companions - 27 Aishah & Rumaisaa Bint Malhan RA

Enoying this series of lectures immensely Alhamdulilah.

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Getting To Know The Companions - Abu Bakr as-Siddique ( radi at Allah anhu)