The Prophet Muhammad’s (pbuh) Sincerity


One common argument against the prophet Muhammad (pbuh) is that he created or invented Islam in order to get power and money!

Well this argument is very easy to debunk, all we have to do is quote an authentic hadith which reports a very interesting incident that occurred between the pagans the prophet Muhammad himself, the report is as follows:

Yazid b. Ziyad from Muhammad b. Ka’b al-Qurazi told me that he was told that Utba b. Rabi’a, who was the chief, said one day while he was sitting in the Quraysh assembly and the apostle was sitting in the mosque by himself, Why should I not go to Muhammad and make some proposals to him which if he accepts in part, we will give him whatever he wants, and he will leave us in peace?’ This happened when Hamza had accepted Islam and they saw that the prophet’s followers were increasing and multiplying. They thought it was a good idea, and Utba went and sat by the prophet and said, O my nephew, you are one of us as you know, of the noblest of the tribe and hold a worthy position in ancestry. You have come to your people with an important matter, dividing the community thereby and ridiculing their customs, and you have insulted their gods and their religion, and declared that their forefathers were unbelievers, so listen to me and I will make some suggestions, and perhaps you will be able to accept one of them.’ The apostle agreed, and he went on, If what you want is money, we will gather for you out of our property so that you may be the richest of us; if you want honour, we will make you our chief so that no one can decide anything apart from you; if you want sovereignty, we will make you king, and if this ghost which comes to you, which you see, is such that you cannot get rid of him, we will find a physician for you, and exhaust our means in getting you cured of it’, or words to that effect. The apostle listened patiently, and then said: Now listen to me, In the Name of God, the compassionate and merciful, H.M., a revelation from the compassionate, the merciful, a book whose verses are expounded as an Arabic Quran for a people who understand, as an announcement and warning, though most of them turn aside not listening and say, Our hearts are veiled from that to which you invite us.”” Then the apostle continued to recite it to him. When Utba heard it from him, he listened attentively, putting his hands behind his back and leaning on them as he listened. Then the prophet ended at the prostration and prostrated himself, and said, You have heard what you have heard, Abu Al Walid; the rest remains with you.’ When Utba returned to his companions they noticed that his expression had completely altered, and they asked him what happened. He said that he had heard words such as he had never heard before, which were neither poetry, spells, nor witchcraft. Take my advice and do as I do, leave this man entirely alone for, by God, the words which I have heard will be blazed abroad. If (other) Arabs kill him, others will have rid you of him; if he gets the better of the Arabs, his sovereignty will be your sovereignty, his power your power, and you will be prosperous through him.’ They said, He has bewitched you with his tongue.’ To which he answered, You have my opinion, you must do what you think fit.’ (Alfred, Guillaume. The Life of Muhammad, A Translation of Ibn Ishaq’s Sirat Rasu AllahOxford University press, 2002. PP. 131-132)

So notice what the pagans did, they sent a representative to try and negotiate with the prophet Muhammad, they offered him power, money, and anything he wanted! If the Prophet Muhammad’s goal was for all of these things then why didn’t he accept it, it was mission accomplished if we are to believe the critics argument.

The prophet Muhammad completely rejected the offer, and he rejected it in the most beautiful manner, by reciting the Quran, to show them that this is the truth, and the truth cannot be compromised for anything, and that it isn’t about money or power, it’s about salvation and bringing people back to the straight path of God.

So no, the prophet Muhammad was not out for money, power, or to become a king, if he was, then he would have accepted this offer, rather he rejected it and went through so much trouble, hardship, pain, and all for the truth of Islam.

And Allah Knows Best!

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The incredible wisdom of Luqman


The story of Luqman is mentioned in Sura Luqman (31:12-19). More about Luqman is stated in Ibn Kathir’s book, “Stories of the Prophet”. A summary of that story is stated below.

Luqman Ibn ‘Anqa’ Ibn Sadun or, as stated by As-Suhaili from Ibn Jarir and Al-Qutaibi, Luqman Ibn Tharan, was from among the people of Aylah (Jerusalem). He was a pious man who exerted himself in worship and who was blessed with wisdom.

Luqman was gifted with wisdom

Sufyan Ath- Thawri narrated from Al-Ash’ath after ‘Ikrimah on the authority of Ibn ‘Abbas (May Allah be pleased with him) that he was an Ethiopian slave who worked as a carpenter. Qatadah narrated from Abdullah Ibn Az-Zubair that Jabir Ibn ‘Abdullah when asked about Luqman, said: “He was short with a flat nose. He was from Nubia.”

Luqman was a carpenter

Yahia Ibn Sa’ id Al-Ansari said after Sa’ id Ibn Al-Musayib that Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not prophethood. ‘Umar Ibn Qais and Al-A’mash narrated after Mujahid:

Luqman was a huge black slave, thicklipped. While he was preaching a man who used to know him saw him and said: “Aren’t you the slave of so and so who used to look after my sheep not so long in the past?”

Luqman said: “Yes!” The man said: “What raised you to this high state I see?” Luqman said: “The Divine Decree, repaying the trust, telling the truth and discarding and keeping silent regarding what does not concern me.” (This Hadith was narrated by Ibn Jarir after lbn Hamid after Al-Hakam.)

"The Divine Decree, repaying the trust, telling the truth and discarding and keeping silent regarding what does not concern me" (The reason for the elevation of status of Luqman)

Ibn Wahb narrates that Luqman’s answer to the question about what had raised his status that people came to him for advice was: “Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”

Path of Goodness - Lowering gaze, watching tongue, eating what is lawful, keeping chastity, undertaking promises, fulfilling commitments, being hospitable to guests, respecting neighbors, and discarding the unconcerned

Abu Ad-Darda’ added that Luqman the wise was granted wisdom because he was self-restrained, taciturn, deep-thinking, and he never slept during the day. No one had ever seen him observing trivialities, or foolishly laughing. He was very eloquent and well-versed. He did not weep or cry when all his children died.

Luqman even used to frequent the princes and men of authority to mediate.

He even used to frequent the princes and men of authority to mediate. The majority of scholars are of the view that he was a wise man and not a prophet. Moreover, he was mentioned in the Glorious Qur’an and was highly praised by Allah the Almighty Who narrates his advice to his own son in which the first act that he forbids is Shirk (joining others with Allah.)

Polytheism is forbidden

The Prophet of Allah (S.A.W.S) also referred to Luqman’s saying this to his son,

“O my son! Join not others in worship with Allah, verily joining others in worship with Allah is a great wrong indeed“ (Luqman, 31:13).

The next advice that Luqman gives to his son and to mankind is taking care of parents. He states their rights over the children and tells the children to be kind to their parents even if they were polytheists. However, it is clarified that they should not be obeyed if they are inviting to polytheism.

Man should be kind to his parents

This is followed by: “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place),” i.e., he forbids wrong to the people even in the slightest way, for Allah will bring it forth and bring him to account on the Day of Resurrection.

Abu Sa’id Al- Khudri reported Prophet Muhammad (S.A.W.S) as saying: “If any of you performs deeds in a solid rock that has no door or hole, his deeds, whatever they are, will come out (to the public).”

Luqman’s further advice to his son is: “O my son! Aqim-As- Salah (perform As-Salah), enjoin (on people) Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad),”, i.e., with your hand, with your tongue and if you could not, let it be with your heart (i.e. reject and resent it).

Then, he advised him to observe patience, saying: “and bear with patience whatever befalls you,” for the enjoining of what is good and forbidding the evil, will probably earn enmity from those who resent being corrected (but, the final reward form Allah would surely be his). “Verily, these are some of the important commandments (ordered by Allah with no exemption).”

Bear with patience whatever befalls you, for the enjoining of what is good and forbidding the evil, will probably earn enmity from those who resent being corrected

Luqman warns his son against the sin of pride: “And turn not your face away from men with pride,” cautioning against being showy or arrogant. Further, the advice regarding one’s bearing is: “nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.”

Luqman then advises his son to be moderate in his walking: “And be moderate (or show no insolence) in your walking, and lower your voice,” i.e., if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.

Abu Hurairah (May Allah be pleased with him) narrated: The Prophet (S.A.W.S) said: “When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek refuge with Allah from Satan for (their braying indicates) that they have seen a Satan” (transmitted by Imam Al-Bukhari in his Sahih).

Other advice given by Luqman has been mentioned in a book titled Hikmat Luqman (Luqman’s Wisdom). From this valuable book, we get the following:

“On my son! Verily, wisdom has brought the indigent to the courts of kings” (narrated by Damurah after As-Sariy Ibn Yahia).

Wisdom has brought the indigent to the courts of kings

“O my son! If you come to a people’s setting, start them with salutation (saying As-Salamu ‘Alaikum (Peace be with you)), then, take a side and do not utter a word till they speak. If you find them observing the Remembrance of Allah, join them. But, if they observe anything else, turn away from them and seek others (who remember Allah Almighty)” (narrated by ‘Abdah lbn Sulaiman after Ibn Al-Mubarak after ‘Abdur Rahman Al-Mas’ udi after ‘Aun Ibn ‘Abdullah).

“O my son! Take Allah’s Obedience as your trade, and you will gain profits without having any merchandises” (narrated by Saiyar after Ja’far after Malik Ibn Dinar).

Take Allah’s Obedience as your trade, and you will gain profits without having any merchandises

“O my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful” (narrated by Abul Ashhab after Muhammad Ibn Wasi’).

“O my son! I have never regretted keeping silent. If words are silver, silence is golden” (told by Hasan after Al-Junaid after Sufyan).

If words are silver, silence is golden

“O my son! Stay away from evil and it will stay away from you, for evil begets nothing but evil” (told by ‘Abdul Samad and Waki’ after Abul Ashhab after Qatadah).

“O my son! Choose between gatherings (of people) precisely! If you find a gathering in which Allah is mentioned, sit yourself with them. Thus, if you are knowledgeable, your knowledge will benefit you; but, if you are ignorant, they will teach you; and if Allah wishes to do them good, you will be benefited therewith.

If you sit with people who remember Allah, your knowledge will benefit you else they will teach you if you do not know.

O my son! Do not sit in a gathering in which Allah is not mentioned because if you are knowledgeable, your knowledge will not benefit you; and if you are ignorant, they will add to your ignorance; and if Allah wishes to afflict them with harm, you will be afflicted with them. O my son! Do not rejoice at seeing a strong man who sheds the blood of the faithful, for Allah appoints for him a killer that does not ever die” (narrated by Imam Ahmed after ‘Abdur Rahman Ibn Mahdi after Nafi’ Ibn ‘Umar after Ibn Abu Malikah after ‘Ubaid Ibn ‘Umair).

“O my son: Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom of the Torah: “Kindness is the head of wisdom.”

Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.

And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.” And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).” And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father” (narrated by Abu Mu’awiyah after Hisham Ibn ‘Urwah).

Luqman advised his son not to befriend a fool for it might give him the impression that his foolishness is being approved of; and not to anger a wise man for he might distance himself (narrated by Dawud Ibn Rashid after Ibn Al-Mubarak after Mu’amir after Abu ‘Uthman).

Do not befriend a fool nor anger a wise man.

Luqman was once asked: “Who is the best one in terms of patience?” He said: “It is the one who practices no harm after observing patience.” Then he was asked: “Who is the best one in terms of knowledge?” He said: “It is he who adds to his own knowledge through the knowledge of others.”

Best one in terms of knowledge is the one who practices no harm after observing patience and the best one in terms of knowledge is the who adds to his own knowledge through the knowledge of others.

When asked: “Who is the best from among the whole people?” he said: “It is the wealthy.” They said: “Is it the one who has properties and riches?” He said: “No! But, it is the one who is generous in doing good when others seek it from him, and, it is the one who does not need anything from others”(narrated by Abdur Razzaq after Mu’amir after Ayyub after Abu Qulabah).

Yazid Ibn Hamn and Waki’ told us after Abul AShhab about Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter.

One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts from it. Luqman brought him the tongue and heart. The master asked: “Didn’t you find anything more pleasant than these?” Luqman said: “No!”

After a while, the master ordered him to slaughter a goat and to throw away two of the most malignant parts. Luqman slaughtered the goat and threw away the tongue and heart.

The master exclaimed and said: “I ordered you to bring me the most delicious parts and you brought me the tongue and heart, and I ordered you to throw away the most malignant parts and you threw away the tongue and heart, how can this be?” Luqman said: “Nothing can be more pleasing than these if they are good and nothing can be more malicious than these if they are malignant.”

Nothing can be more pleasing than Heart and tongue if they are good and nothing can be more malicious than these if they are malignant.

Dawud Ibn Usaid told us after Isma’il Ibn ‘Ayyash after Damdam Ibn Zar’ah after Shuraih Ibn ‘Ubaid Al-Hadrami after ‘Abdullah Ibn Zaid: Luqman said: “Verily, Allah’s Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him.”

Verily, Allah’s Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him.

Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah that according to Sufyan Ibn ‘Uyaynah, Luqman was asked: ‘Who is the worst of all people?” He replied: “It is the one who does not feel shame if found committing a sinful deed.”

Abu As-Samad reported to us that Malik Ibn Dinar said: I found some pieces of-wisdom as follows: “Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people’s lusts and desires.” And, “There is no good for you that you learn something new while you do not practice what you have learned previously. This is like a man who gathered a pile of dry wood, then tried to carry it but couldn’t. Thereupon, he collected a second one.”

There is no good for you that you learn something new while you do not practice what you have learned previously.

Ibn Abu Hatim said: I was told by my father after Al-’Abbas Ibn Al-Walid after Zaid Ibn Yahya Ibn ‘Ubaid Al-Khuza’i after Sa’id Ibn Bashir that Qatadah said: Allah Almighty enabled Luqman to choose between Prophethood and wisdom and he (Luqman) preferred wisdom to Prophethood. Then, Gabriel came while he was asleep and poured the wisdom over him. And, he began to pronounce it the next morning.

Many from among our earlier scholars, foremost among whom were Mujahid, Sa’id Ibn Al-Musayyb and Ibn ‘Abbas (May Allah be pleased with him), were of the viewpoint that Allah’s Statement that reads: “And indeed We bestowed upon Luqman Al- Hikmah (wisdom),” means: discretion and religious understanding. He was not a Prophet and nothing had been revealed to him Al- Wahi (Divine Inspiration).

Quranic Verses related to the story of LUQMAN [Quran: Surah Luqman (31:12-19)]

The Holy Quran

And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious understanding) saying: “Give thanks to Allah.” And whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All-Rich (Free of all needs), Worthy of all praise.

And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily joining others in worship with Allah is a great Zulm (wrong) indeed.

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents. Unto Me is the final destination.

But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.

O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place).

O my son! Aqim-As-Salat (perform As-Salat), enjoin (on people) Al-Ma’ruf – (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allah with no exemption).

And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses.”

The Slander against Ayesha (ra) (Mother of the Believers) and her Vindication by Allah


This extremely painful incident took place on the Prophet’s return from the expedition against Bani Mustaliq. The Muslim army had to halt for a night at a place, a short distance from Madinah.
In this expedition, the Prophet (Peace be upon him) was accompanied by his noble and talented wife, ‘Aishah (May Allah be pleased with her) As it so happened, ‘Aishah (May Allah be pleased her) went out some distance from the camp to attend to the call of nature.
When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘Aishah (May Allah be pleased her) went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then thin, very young and light of weight.
In her helplessness she sat down and cried till sleep overpowered her. Safwan bin Mu‘attal, an Emigrant, who was coming in the rear recognized her as he had seen her before the verse enjoining the veil was revealed, and brought her on his camel to Madinah without saying a single word to her, himself walking behind the animal.
The hypocrites of Madinah led by ‘Abdullah bin ‘Ubai bin Salul, sought to make capital out of this incident and spread a malicious scandal against ‘Aishah (May Allah be pleased her) and unfortunately some of the Muslims also became involved in it. On arrival in Madinah, the Prophet (Peace be upon him) held counsel with his Companions, who pronounced different opinions ranging from divorce to retention.
The incident almost roused a fight between two rival factions, Al-Aws and Al-Khazraj, but the Prophet’s intervention silenced both parties on the sport. ‘Aishah (May Allah be pleased with her) unaware of the rumours being circulated, fell ill and was confined to bed for a month.
On recovering, she heard of the slander and took permission to go and see her parents seeking authentic news. She then burst into tears and stayed for two days and one sleepless night ceaselessly weeping to such an extent that she felt her liver was about to rip open.
The Prophet (Peace be upon him) visited her in that situation, and after testifying to the Oneness of Allâh he told her, “If you are innocent, Allâh will acquit you, otherwise, you have to beg for His forgiveness and pardon.”
She stopped weeping and asked her parents to speak for her, but they had nothing to say, so she herself took the initiative and said “Should I tell you I am innocent, and Allâh knows that I am surely innocent, you will not believe me; and if I were to admit something of which, Allâh knows, I am innocent, you will believe me, then I will have nothing to make recourse to except the words of the father of Prophet Yusuf (Joseph):
“So (for me) patience is most fitting. And it is Allâh (Alone) Whose Help can be sought against that which you assert.” [12:18]
She then turned away and lay down for some rest. At that decisive moment the Revelation came acquitting ‘Aishah (May Allah be pleased with her) of all the slanderous talk fabricated in this concern.
‘Aishah (May Allah be pleased with her) of course, was wholeheartedly joyful and praised Allâh thankfully. Allâh’s Words in this regard went as follows:
“Verily! Those who brought forth the slander (against ‘Aishah (May Allah be pleased with her) — the wife of the Prophet (Peace be upon him) are a group among you.” [24:11]
The principal elements involved in the slander affair, Mistah bin Athatha, Hassan bin Thabit and Hamnah bint Jahsh, were flogged with eighty stripes.
 
As for the man who took the principal part, ‘Abdullah bin Ubai, he was not flogged, either because the corporal punishment commutes the chastisement in store for him in the Hereafter, and he does not deserve this merit, or for the same public interest for which he was not killed previously. He, moreover, became the butt of reproach and humiliation amongst his people after his real intentions had been unequivocally exposed to all the public.
 
Almost a month later, the Messenger of Allâh (Peace be upon him) and ‘Umar bin Al-Khattab were engaged in the following talk: “Don’t you see ‘Umar if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him. Now, on the contrary, if I ask them to kill him, they will do so out of their own free will.” ‘Umar replied “I swear by Allâh that the Prophet’s judgement is much more sound than mine.”
Taken from Ar-Raheeq Al-Makhtum – The Sealed Nectar, by Saifur Rahman al-Mubarakpuri

Story of Zam Zam water


Narrated Ibn Abbas:
 
The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka’ba under a tree on the spot of Zam-zam, at the highest place in the mosque.
 
During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward.
 
Ishmael’s mother followed him saying, “O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.” She said, “Then He will not neglect us,” and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka’ba, and raising both hands, invoked Allah saying the following prayers:
 
‘O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.’ (14.37)
 
Ishmael’s mother went on suckling Ishmael and drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty.
 
She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody.
 
Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times.”
 
The Prophet said, “This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, ‘O, (whoever you may be)! You have made me hear your voice; have you got something to help me?”
 
And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”
 
The Prophet added, “May Allah bestow Mercy on Ishmael’s mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth.”
 
The Prophet further added, “Then she drank (water) and suckled her child. The angel said to her, ‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’
 
The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada’.
 
They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, ‘This bird must be flying around water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them of the water.
 
So, they all came (towards the water).” The Prophet added, “Ishmael’s mother was sitting near the water. They asked her, ‘Do you allow us to stay with you?” She replied, ‘Yes, but you will have no right to possess the water.’ They agreed to that.” The Prophet further said, “Ishmael’s mother was pleased with the whole situation as she used to love to enjoy the company of the people.
 
So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.
 
After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him.
 
He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’
 
On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).
 
Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living.
 
She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.”
 
The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.”
 
The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’
 
She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added.’He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’
 
She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’
 
Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father).
 
Abraham said, ‘O Ishmael! Allah has given me an order.’ Ishmael said, ‘Do what your Lord has ordered you to do.’ Abraham asked, ‘Will you help me?’ Ishmael said, ‘I will help you.’ Abraham said, Allah has ordered me to build a house here,’ pointing to a hillock higher than the land surrounding it.”
 
The Prophet added, “Then they raised the foundations of the House (i.e. the Ka’ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, ‘O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.’ The Prophet added, “Then both of them went on building and going round the Ka’ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.” (2.127)
 
[Sahih Al-Bukhari Volume 4, Book 55, Number 583]

The Story of a Mujahid who fought for the sake of Allah


Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilah (god) with Allah? Little is that you remember!
-Surah An-Naml (27:62)

Allah says here:

(Is not He Who responds to the distressed one, when he calls on Him,) meaning, Who is the only One to Whom the person in desperate need turns, and the only One Who can relieve those who are stricken by harm Imam Ahmad reported that a man of Balhajim said: “O Messenger of Allah, what are you calling for” He said: (I am calling people to Allah Alone, the One Who, if you call on Him when harm befalls you, will relieve you; and when you are lost in the wilderness, you call on Him and He brings you back: and when drought (famine) strikes, you call on Him and He makes your crops grow.) He said: “Advise me.” He said: (Do not slander anyone and do not think of any good deed as insignificant, even if it is only meeting your brother with a cheerful face or emptying your vessel into the vessel of one who is asking for water. Wear your lower garment at mid-calf length, or — if you insist — let it reach your ankles, and beware of lowering the garment below the ankles along the ground, for it is a form of showing-off, and Allah does not like showing-off.)

In his biography of Fatimah bint Al-Hasan Umm Ahmad Al-`Ajaliyyah, Al-Hafiz bin `Asakir reported that she said:

“One day the disbelievers defeated the Muslims in a battle. There was a good horse which belonged to a rich man who was also righteous. The horse just stood there, so its owner said, `What is the matter with you Woe to you! I was only preparing you for a day such as this.’ The horse said to him: `How can you expect me not to perform badly, when you delegated my feeding to the grooms, and they mistreated me and only fed me a little’ The man said, `I make you a promise before Allah that from this day on, only I will feed you from my own lap.’

So the horse began to run, and his owner was saved, and after that he only ever fed the horse from his own lap. This story became well known among the people, and they started to come to him to hear the story from his own lips. News of this reached the king of Byzantium, and he said: `A city where this man is, will be kept safe from harm.’

He wanted to bring the man to his own city, so he sent an apostate (a man who had left Islam) who was living in his city to go to him, and when he reached him, he pretended that his intentions towards Islam and its followers were good, so the Mujahid trusted him.

One day they went out walking along the shore, but the apostate made a pact with another person, a follower of the Byzantine king, to come and help him take the Mujahid prisoner. When they made their move, he lifted his gaze to the sky and said, `O Allah! He has deceived me by swearing in Your Name, so protect me in whatever way You will.’

Then two wild animals came out and seized them, and the Mujahid came back safe and sound. ” The Inheritance of the Earth

(and makes you inheritors of the earth,) means, each generation inherits from the generation that came before them, one after the other, as Allah says:

(if He wills, He can destroy you, and in your place make whom He wills as your successors, as He raised you from the seed of other people) (6:133),

(And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others) (6:165),

(And (remember) when your Lord said to the angels: “Verily, I am going to place generations after generations on earth.”) (2:30) meaning, people who will come after one another, as we have already stated. Allah’s saying:
(and makes you inheritors of the earth,) means, nation after nation, generation after generation, people after people.

If He had willed, He could have created them all at one time, and not made some of them the offspring of others. If He had willed, He could have created them all together, as He created Adam from dust. If He had willed, He could have made some of them the offspring of others, but not caused any of them to die until they all died at one time; in this case the earth would have become constricted for them and it would be too difficult for them to live and earn a living, and they would have caused inconvenience and harm to one another.

But His wisdom and decree ruled that they should be created from one soul, then their numbers should be greatly increased, so He created them on the earth and made them generation after generation, nation after nation, until their time will come to an end and there will be no one left on earth, as Allah has decreed and as He has completely counted out their numbers. Then the Resurrection will come to pass, and each person will be rewarded or punished according to his deeds. Allah says: 

(Is not He Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations Is there any god with Allah) meaning, is there anyone else able to do that, or a god with Allah worth worshipping — while you know that He is the only one who can do that, having no partners
(Little is that you remember!) meaning, how little they think about that which would guide them to the truth and show them the straight path.
[Tafsir ibn katheer]