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uma1ra · 1 year

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Question: Is it praiseworthy to ask to die in Madina and to be buried in Jannatul-Baqi? What is the significance of being buried in a place like Jannatul Baqi?

Answer:

This is an excellent question, and one that has more to do with living than with dying, as we will see later in this answer inshaAllah.

The short answer is, yes, it is praiseworthy to ask Allah Ta’ala for a death in the city of His Final Messenger (Allah bless him and grant him peace), the illuminated Madinah. There is also a great significance in being buried in the al-Baqi’ graveyard.

Affectionately called “Jannatul-Baqi’” by some, Baqi’ al-Gharqad is the proper name of the graveyard of Madinah, which is the sole resting place for the city’s Muslim inhabitants since the time of the Prophet (Allah bless him and grant him peace). Imam Malik is reported to have held that 10,000 Companions are buried in al-Baqi’, including most of the wives of the Prophet (Allah bless him and grant him peace), his son Ibrahim, and many senior Companions such as ‘Uthman ibn ‘Affan, Ibn Masud and others, may Allah be pleased with them all.

Along with this best generation, descendants of the Ahl al-Bait, pious scholars and saints, and countless devoted pilgrims have been buried there over the centuries till this day. As the graves of each true believer are “gardens from the gardens of Paradise”, this blessed company alone, of course after the fact that one is a neighbor of the Best of Creation Allah bless him and grant him peace) who rests not far away, immediately tells us there is good reason to ask to be buried there. Still, we can explore further why Madinah has been singled out for this distinction.

The Status of Madinah

In order to understand the significance of dying and being buried in Madinah, one must understand the city’s status. Although the virtues of Madinah cannot be done justice to in such a short space, it would do us well to recount some of its distinctions to give us a sense of its importance.

Madinah is the city (formerly known as Yathrib) that is said to have been “conquered by the Qur’an”, as most of its inhabitants accepted the message of Islam through the beauty and truth of the Qur’an before the Prophet (Allah bless him and grant him peace) even set foot there. As a safe haven for the Muslims from persecution in Makkah, the Prophet (Allah bless him and grant him peace) and the Makkan believers were ordered to migrate to Madinah to preserve their religion. The migration (hijrah) to Madinah was so significant as a turning point in the survival of the nascent Muslim community, that the Islamic dating system begins in that year rather than the year in which revelation began or when Makkah was re-opened to the Muslims.

Madinah is where the Prophet (Allah bless him and grant him peace) built his own mosque, in which one prayer is worth one thousand times more than a prayer in other than it, except for the Noble Sanctuary in Makkah and the al-Aqsa mosque in Jerusalem. Imam Ghazali said that this implies the multiplying of rewards for any good deed, not just prayer, in all of the Sanctuary that is Madinah, not just the mosque. [al-Ghazali, Ihyaa’] The Prophet (Allah bless him and grant him peace) said:

“Indeed, I make inviolable and sacred [the land] which is between the two lava plains [on either end of] of Madinah…” and he said [regarding those people who leave the city to live elsewhere], “Madinah was better for them, if they only knew; no one leaves it [Madinah] desiring some other place except that Allah replaces in it someone better than them, and no one bears the hardships and strain [of living there], except that I would be a intercessor, or a witness, for them on the Day of Judgment.” [Muslim, Sahih]

The Prophet (Allah bless him and grant him peace) prayed for Madinah to be blessed in every way, as well as for his new home to be more beloved to him than Makkah, when he said “Oh Allah, make Madinah beloved to us, like our love for Makkah or even stronger, and make [Madinah] healthy, and bless us in its weights and measures [for trade and food], and transfer away its fever and send it into al-Juhfa.” [al-Bukhari, Muslim]

Also, the Prophet (Allah bless him and grant him peace) said, “Oh Allah, put in Madinah double what you have put in Makkah in terms of blessings and increase.” [al-Bukhari, Muslim]

Of course, the biggest means of blessings for Madinah was not the prayers for its increase, or the inviolability of its earth, but rather the presence of the Prophet (Allah bless him and grant him peace) himself. That state of overflowing blessings was “when he (Allah bless him and grant him peace) was on the surface of Madinah, so what about after he was laid to rest in its earth?…thus it is impossible to encompass the virtue of that, and measure its worth.” [Ibn al-Haaj, al-Madkhal]

There are many more things that can be mentioned to emphasize that Madinah is one of the two most blessed cities in the world, but we will proceed to examining why a death in Madinah specifically is more desirable than a death even in Makkah, regardless of the differences of opinion that the scholars (and even Companions) had over which of the two cities was the holier one overall.

To Die in Madinah

A clear, authentic and decisive narration that establishes the virtue of wanting to die in Madinah states that the son of `Umar (may Allah be pleased with them) narrated that the Messenger of Allah (Allah bless him and grant him peace) said:

“Whosoever is able to die in Madinah, then let him die there, for indeed, I will intercede for the one who dies there.” (Ahmad, Musnad; Tirmidhi, Sunan)

Another narration which supports this, though not as strong in authentication, narrates that the Prophet (Allah bless him and grant him peace) said,

“One who intentionally visits me [in his life] will be beside me on the Day of Judgment, and one who settles in Madinah and bears with its trials, I will be a witness, or intercede, for him on the Day of Judgment, and one who dies in one of the two Holy Sanctuaries (Makkah or Madina), Allah will resurrect him amongst those granted safety on the Day of Judgment.” [al-Bayhaqi, Shu’ab al-Iman]

Not only did the Prophet (Allah bless him and grant him peace) tell others to try to achieve their last moments of life in Madinah, but he had the same desire for himself.. Imam Malik, in his Muwatta, narrates on the authority of the successor (tabi`i) Yahya ibn Sa’eed that:

“The Prophet (Allah bless him and grant him peace) was sitting by a grave as it was being dug in Madinah [in al-Baqi’], when a man looked inside the grave and remarked, ‘What a wretched final resting place for a believer!’ So the Messenger of Allah (Allah bless him and grant him peace) replied, ‘What a wretched thing you’ve said [because a believer’s grave is a garden from the gardens of Paradise]!’ So the man said, ‘I didn’t mean that [about the grave itself]… I only meant a death in the way of God [far away from home, is better].’ So the Messenger of Allah (Allah bless him and grant him peace) said: ‘There is nothing like dying in the way of God, but there is not, on the face of this earth, a piece of land more beloved to me that my grave should be in, than this [Madinah].’ [He repeated that] three times.” [Malik, al-Muwatta]

Repeating the desire to be buried in Madinah three times, and to use the words “beloved to me”, is to convey its unimaginable significance to the listener, since, as Ibn al-Haaj says, “he (Allah bless him and grant him peace) used to prefer things commensurate to how much Allah Most High preferred them, and that itself is enough of an exhortation.” [Ibn al-Haaj, al-Madkhal]

It is also a clear refutation to the one who tries to downplay a Muslim’s desire to be buried in Madinah. In the early days of Islam when the critical battles like Badr, Uhud and al-Ahzab were occurring, many Companions considered it shameful or un-manly to die in the comfort of one’s home rather than outside in battle. This is why the Prophet (Allah bless him and grant him peace) acknowledged the reward of their sacrifice, but then through demonstrating his own love, showed his preference and corrected any misconception that people may have had.

This is also why the second Caliph of Islam, `Umar ibn Khattab (may Allah be pleased with him), is reported by al-Bukhari to have made a supplication (du`a) that encompassed both of those virtues when he said: “Oh Allah, make me a martyr in your path, and grant me a death in the city of your Prophet.” [al-Bukhari, Sahih]

It is among his divinely-granted miracles (karamat) that both of these seemingly contradictory prayers were answered, as he was assassinated by a Magian slave in Madinah, giving him the status of one wrongfully killed, which is martyrdom, and then buried in Madinah beside the Prophet (Allah bless him and grant him peace) and Abu Bakr (Allah be pleased with him).

Ibn al-Haaj says, “…By his interment (Allah bless him and grant him peace) into the land, his blessings (baraka) diffused to all of those buried in it, and those who were not buried in it, and so his blessings (baraka) upon the living is well known, and likewise, upon the dead.” [al-Haaj, al-Madkhal]

Since anyone who dies in Madinah aside from those three is buried in al-Baqi’, except for ‘Isa (peace be upon him) when he returns to the world and dies, we will next examine some of the narrations concerning the significance of al-Baqi’.

Baqi’ al-Gharqad: Resting Place of the Believers

Before Islam, the residents of Yathrib used to bury their dead in various places around Madinah. After the 5th year of Hijrah, the Prophet (Allah bless him and grant him peace) buried the first companions in al-Baqi’: Uthman ibn Ma’dhun (may Allah be pleased with him). The area, which was known for its many boxthorn trees, was cleared and thereafter the area became the graveyard of Madinah.

The Prophet (Allah bless him and grant him peace) would often rise in the last part of the night, and slip out in the darkness, leaving his wife and home, to go visit the people of al-Baqi’ and make supplication specifically for them.

‘Aisha (Allah be pleased with her) reported that whenever it was her turn for Allah’s Messenger (Allah bless him and grant him peace) to spend the night with her, he would go out towards the end of the night to al-Baqi’ and say: “Peace be upon you, abode of a people who are believers! What you were promised will come to pass tomorrow at a fixed time; and God willing we shall join you. Oh Allah, grant forgiveness to the inhabitants of Baqi’ al-Gharqad!” (Muslim, Saheeh)

In fact, we learn from another narration that the Prophet (Allah bless him and grant him peace) was actually ordered by Allah to go to visit them, and make supplication for them:

A’isha (may Allah be pleased with her) said, “…I did not say anything to him until morning, and then I mentioned it to him and he explained, ‘I was sent out to the people of al-Baqi to pray for them.’” [Malik, al-Muwatta]

Aisha also narrated: “… So he [Gabriel] said in the middle of the night to the Prophet (Allah bless him and grant him peace), ‘Indeed, your Lord orders you to go to the people of al-Baqi’ to seek forgiveness for them.’ She said, ‘I asked, ‘What should I say to them, Oh Messenger of Allah?’, so he said, ‘Say: Peace be upon the people of these abodes from amongst the Believers and Muslims, may Allah have mercy on the ones who have gone ahead of us, and those who will go after us, and we are, inshaAllah, following right behind you.’” [Muslim, Sahih]

This last narration establishes that the prayers for the deceased apply to all of the believers buried in the graveyard, whether before or after the lifetime of the Prophet (Allah bless him and grant him peace).

The significance of being buried in al-Baqi’ is not only that the deceased is included in the Prophet’s Allah bless him and grant him peace) special supplication. In a narration in Tirmidhi, the Prophet (Allah bless him and grant him peace) said:

“I am the first for whom the Earth will burst open [on the Day of Judgment], then Abu Bakr, and then ‘Umar. I shall then come to those who are buried in al-Baqi’ and they will be gathered along with me. After that I shall wait for the people of Makkah so as to be gathered among the inhabitants of the two sacred cities.” [al-Tirmidh, Sunan]

What an enormous blessing, to be gathered with the Prophet (Allah bless him and grant him peace) and so many of the pious believers on that day. However, the significance does not end at that.

It is narrated from Umm Qays bint Mihsan, an early female companion (may Allah be well pleased with her), that she said: “If you had only seen me and the Messenger of Allah (Allah bless him and grant him peace) [as he led me] through some of the side-streets of Madinah and the dwellings therein, until we reached up to Baqi’ al-Gharqad. Then he said, ‘Oh Umm Qays!’ I answered, “At your service and good pleasure, Oh Messenger of Allah!’ ‘Do you see this graveyard?’ he asked. ‘Yes, Oh Messenger of Allah,’ I replied.

So the Prophet (peace be upon him) said, ‘Seventy thousand people will be resurrected from it, their faces [shining] like the full moon at night- they will enter Paradise without any reckoning.’ So a man [‘Ukasha, Umm Qays’s brother] got up and said, ‘Oh Messenger of Allah, and me too?’ He said, ‘And you.’ Then another man got up and said, ‘And me, Oh Messenger of Allah?’ He answered (Allah bless him and grant him peace), ”Ukasha beat you to it.’” [Tabarani, Mu’jam al Kabir; al-Hakim, al-Mustadrak]

Ibn Hajar al-Asqalani mentions this narration as evidence while commenting on similar but stronger narrations that mention the 70,000 without indicating where they will come from, and he states that, “the seventy thousand are from those who will be assembled from the graveyard of al-Baqi’ in Madinah, and that is another special distinction…. and it is a great privilege for the people of Madinah.” Also, Ibn Hajar mentions that the second man in the narration was a hypocrite and as such was denied this honor. [Ibn Hajar, Fath al-Bari]

It’s About Living, Not Dying

After all of these virtues and exhortations about dying in Madinah and being buried in al-Baqi’, one may be wondering how difficult it must be for those who live elsewhere to time their death to coincide with their presence in Madinah to achieve these merits.

The answer is that these narrations are not just telling us to die in Madinah, but to live there and experience its blessings- to frequently visit it, to spend time in it, and to move to it if one can.

In commenting on the aforementioned narration “whoever of you is able to die in Madinah”, al-Zabidi interprets the Prophetic encouragement “to die” in Madinah to actually mean “to take up residence there till death overtakes one”, and that the narration rhetorically mentions the resulting effect, namely eventual death there, while actually intending the means that one must take to reasonably ensure the desired result. His proof is that, “Allah Ta’ala says, ‘And do not die except that you are Muslims’”, meaning one should live their whole life as a Muslim, and it does not mean to simply accept Islam at the time of death, because no one knows when death will come. [al-Zabidi, Sharh Ihyaa ‘Ulum al-Din]

Mulla ‘Ali al-Qari, commenting on the same narration which mentions intercession for those who achieve a death in Madinah, says that, “the intercession here is for the wiping out of bad deeds for the sinful, and the raising of degrees for the obedient, and the meaning of ‘intercession’ here is specific to its people [separate from the general intercession for all Muslims], and is not meant for those who do not die in [Madinah]…

…and because of that, it is said that the best thing for the one who reaches old age, or one whose end becomes apparent through spiritual unveilings and the like regarding the nearing of his appointed time, that he settles in Madinah so that he can die in it. Evidence for this is the supplication of ‘Umar (Allah be pleased with him) [for a death in Madinah]… and that is because of the superiority of the land of al-Baqi’ over al-Hajun (the graveyard of Makkah), either for its being the grave of most of the noble Companions, or due to its nearness to one who is lying there (Allah bless him and grant him peace).” [‘Ali al-Qari, Mirqat ‘ala al-Miskhat]

Look at the Neighbor before the House

Although we have read about the many blessings and rewards for those who make Madinah their home in life and after death, the primary motivating factor that makes Madinah so special to be in is not the land itself, or even the blessings of increase or the benefits promised after death.

Rather, it is the fact that it is the home and resting place of our beloved Prophet (Allah bless him and grant him peace), the best of creation, one glance of whom is worth more than one’s wealth and family and all the universe contains. Our love for him should make us want to be near him; indeed the scholars say that the actual earth that contains his blessed body is the holiest place in the heavens and the earth simply because of his presence.

However, even to get to the point where one desires and strives for a death in Madinah for this purpose, we must first develop our love for the Prophet (Allah bless him and grant him peace), through things such as learning his life, following his sunnah, and sending blessings upon him. We ask Allah Most High to increase us in love for His Prophet (Allah bless him and grant him peace), and to grant us his company in this world and in the Hereafter.

Abdullah Anik Misra

Checked & Approved by Faraz Rabbani

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secular-jew · 9 months

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FICTION CALLED ISLAM (By John Christopher on Quora)

During Muhammad's 23 years of prophetic ministry, Muhammad claimed to receive revelations from God, given to him by an angel. Muhammad used many men, functioning as scribes, to write down these assumed revelations. Different scribes wrote down different revelations. `Abdullah Sarh was one of Muhammad's scribes. Evidently, Sarh had some literary skills, sometimes suggesting improvements to Muhammad in the wording of the recited Qur'an. Muhammad often agreed with Sarh's improvements, and allowed the changes to be made.

Sarh eventually left Islam because he knew that no mere scribe should be allowed to change something that was proclaimed to be the word of God. The changes were frequent enough that it caused Sarh to realize that something was amiss. Upon leaving Islam, Sarh became a threat to the credibility of the Qur'an. It would no longer be believed to be the word of God if a man had been allowed to edit and change it. Sarh's threat to the credibility of the Qur'an was also a threat to Muhammad's credibility. No real prophet would allow the word of God to be changed.

Sarh left Islam and lived in Mecca. Some time later, Muhammad and his army moved on Mecca and took it without a fight. On that day, Muhammad ordered the murder of 10 people living in Mecca. Muhammad said "God forbid killing in Mecca, except for this one day." Sarh was one of the people Muhammad ordered to be murdered. His crime? He had left Islam, and he constituted a threat to the credibility of the Qur'an and the prophethood of Muhammad. No wonder then that Muhammad wanted him dead.

PRESENTATION OF ISLAMIC SOURCES

#1 SIRAT RASUL ALLAH

Quoting from "The Life of Muhammad", A Guillaume's a translation of Ibn Hisham's "Sirat Rasul Allah", from page 550: [words in brackets [ ] are mine]

The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them except a small number who were to be killed even if they were found beneath the curtains of the Ka`ba. Among them was `Abdullah b. Sa`d, brother of the B. `Amir b. Lu'ayy. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Qurahysh [Mecca] and fled to `Uthman b. `Affan whose foster brother he was. [`Uthman was one of Muhammad's closest friends, and later became the Caliph of Islam]. The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he said yes, [granting `Abdullah immunity from the execution order]. When `Uthman had left he [Muhammad] said to his companions who were sitting around him, "I kept silent so that one of you might get up and strike off his head!" One of the Ansar [Muhammad's helpers from Medina] said, then why didn't you give me a sign, O apostle of God?" He [Muhammad] answered that a prophet does not kill by pointing.

NOTE: the Sirat Rasul Allah is the earliest and most authentic biography of Muhammad. It was even written before the Hadith were compiled.

#2 KITAB AL-TABAQAT AL-KABIR

[Note: words in [ ] brackets are mine]. I have also added ( ) brackets to associate numbers with the people in the list.

Muhammad ordered the execution of 10 people when he took Mecca. Here is the list of names found in Ibn Sa`d "Tabaqat", Vol 2, page 168.

The apostle of Allah entered through Adhakhir, [into Mecca], and prohibited fighting. He ordered six men and four women to be killed, they were (1) Ikrimah Ibn Abi Jahl, (2) Habbar Ibn al-Aswad, (3) Abd Allah Ibn Sa`d Ibn Abi Sarh, (4) Miqyas Ibn Sababah al-Laythi, (5) al-Huwayrith Ibn Nuqaydh, (6) Abd Abbah Ibn Hilal Ibn Khatal al-Adrami, (7) Hind Bint Utbah, (8) Sarah, the mawlat (enfranchised girl) of Amr Ibn Hashim, (9) Fartana and (10) Qaribah.

Occasionally, the Sirat, and the Tabaqat use a different name for the same person. #3 in the list given above is such a case. The differences in the name is due to the amount of family lineage given for the man's name, and the english translation.

Ibn Sa`d corroborates Ibn Ishaq and says on page 174:

A person of al-Ansar had taken a vow to kill Ibn Abi Sarh [the already mentioned Abdallah] if he saw him. `Uthman whose foster brother he (Ibn Abi Sarh) was, came and interceded for him with the prophet. The Ansari was waiting for the signal of the prophet to kill him. `Uthman interceded and he [Muhammad] let him go. The the apostle of Allah said to the Ansari, "Why did you not fulfil your vow?" He said, "O apostle of Allah! I had my hand on the hilt of the sword waiting for your signal to kill him." The prophet said signalling would have been a breach of faith. "It does not behave the prophet to make signal."

NOTE ON THE TABAQAT:

The Tabaqat was translated into English by Moinul Haq, a Pakistani. His work was published by the Pakistan Historical Society. It is published in English in two volumes. The title means "Book of the Major Classes". It is basically a biography of Muhammad.

#3 From Al-Sira by al-'Iraqi

The scribes of Muhammad were 42 in number. `Abdallah Ibn Sarh al-`Amiri was one of them, and he was the first Quraishite among those who wrote in Mecca before he turned away from Islam. He started saying, "I used to direct Muhammad wherever I willed. He would dictate to me 'Most High, All-Wise', and I would write down 'All-Wise' only. Then he would say, 'Yes it is all the same'. On a certain occasion he said, 'Write such and such', but I wrote 'Write' only, and he said, 'Write whatever you like.'" So when this scribe exposed Muhammad, he wrote in the Qur'an, "And who does greater evil than he who forges against God a lie, or says, 'To me it has been revealed', when naught has been revealed to him." So on the day Muhammad conquered Mecca, he commanded his scribe to be killed. But the scribe fled to `Uthman Ibn `Affan, because `Uthman was his foster brother (his mother suckled `Uthman). `Uthman, therefore, kept him away from Muhammad. After the people calmed down, `Uthman brought the scribe to Muhammad and sought protection for him. Muhammad kept silent for a long time, after which he said yes. When `Uthman had left, Muhammad said "I only kept silent so that you (the people) should kill him."

The above quotation in both English and Arabic is from the respective edition of Is the Qur'an Infallible? by `Abdallah `Abd al-Fadi, Order Number VB 4009 E, Light of Life, P.O. Box 13, A-9503 Villach, Austria. The book is availabe in English, and the original Arabic edition.

Al-Iraqi refers to Sura 6:93 above. From Dawud's translation Sura 6:93 reads:

Who is more wicked than the man who invents a falsehood about God, or says: "This was revealed to me", when nothing was revealed to him? Or the man who says, "I can reveal the like of what God has revealed"?

#4 Al-Baidawi commenting on the Qur'an, Sura al-An`am 6:93

"'To me it has been revealed', when naught has been revealed to him" refers to `Abdallah Ibn Sa`d Ibn Abi Sarh, who used to write for God's messenger. The verse (23:12) that says, "We created man of an extraction of clay" was revealed, and when Muhammad reached the part that says, "... thereafter We produced him as another creature (23:14), `Abdallah said, "So blessed be God the fairest of creators!" in amazement at the details of man's creation. The prophet said, "Write it down; for thus it has been revealed." `Abdallah doubted and said, "If Muhammad is truthful then I receive the revelation as much as he does, and if he is a liar, what I said is a good as what he said."

Quoted from the famous Tafsir Anwar al-Tanzil wa Asrar al-Ta'wil by `Abdallah Ibn `Umar al-Baidawi.

`Abdullah ibn Sarh. He was a threat to the credibility of the Qur'an. He was a Muslim, worked with Muhammad in writing down the Qur'an, and, from time to time he suggested some minor changes, or made deliberate omissions or additions. `Abdullah eventually realized that if this Qur'an were truly from God, no changes would be made at his suggestion. Sarh realized Islam and the Qur'an were false and went back to Mecca.

After Muhammad took Mecca, and issued the order to kill him, he hid out with `Uthman who was one of Muhammad's closest companions. Later Sarh pled for amnesty. Muhammad wanted one of his men to kill him on the spot, but they didn't know if they should, because they couldn't read Muhammad's mind. So, finally, Muhammad gave him amnesty.

We see here that Muhammad really wanted Sarh dead. But Muhammad handled this in a very irrational way. Muhammad issues an edict to have a man executed, but fails to have it carried out because he doesn't want to make a signal with his hand, or wink with his eye??? Why didn't Muhammad kill him himself? If this man had committed such a crime as to cost him his life, why didn't Muhammad see that his death sentence be carried out? What kind of law is that? "You committed a major crime, punishable by death, but I'm going to let you live because I am too proud to signal with my hand."???

Note here that the Qur'an itself, revealed in regard to Sarh in 6:93, calls Sarh extremely wicked.

This shows that Muhammad gave orders willy-nilly. This man committed no major crime, he just exposed Muhammad and the Qur'an. Muhammad just wanted this man killed for personal reasons. People lived or died based on Muhammad's frame of mind, not based on law and justice.

Many Muslims today proclaim that,

"the Qur'an is the speech from Allah, revealed in its precise meaning and wording through the angel Gabriel, transmitted by many, inimitable, unique and protected by Allah Himself against any corruption".

Ahmad von Deffer "Ulum al-Qur'an", p21.

Yet we find that the Qur'an has suffered corruption. Remember, all of the sources presented are from early, sincere, dedicated, Muslim writers. There were devout Muslims, not moderates or liberals who would change real Islam for their own ease.

So, even in the historical writings of Islam, we find proof of the Qur'an's corruption. Note: These additions by `Abdullah ibn Sarh are still part of the Qur'an today.

#secular-jew #israel #jewish #judaism #israeli #jerusalem #diaspora #secular jew #secularjew #islam #terrorism #islamism #Mohammad #Muhammed #prophet mohammed #Mecca #Medina #khaybar

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othmanibnaffan · 1 year

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La sua prima vita nella società pre-islamica:

Nella società pre-islamica, Uthman (R.A.) era tra i migliori della sua gente. Era di alto rango, molto ricco, estremamente modesto ed eloquente nel parlare. Il suo popolo lo amava molto e lo rispettava. Non si prostrava mai a nessun idolo e non aveva mai commesso alcuna azione immorale nemmeno prima dell'Islam. Anche prima dell'Islam non beveva alcolici.

Conosceva bene i lignaggi, i proverbi e la storia degli eventi importanti. Viaggiò in Siria e in Etiopia e si mescolò con persone non arabe, imparando cose sulla loro vita e sui loro costumi che nessun altro conosceva. Si occupò degli affari ereditati dal padre e la sua ricchezza crebbe. Era considerato uno degli uomini del clan Banu Umayyah che godeva di grande stima da parte di tutti i Quraish. Così, Uthman (R.A.) era considerato di alto rango tra la sua gente ed era molto amato.

La sua conversione all'Islam:

Uthman (R.A.) aveva trentaquattro anni quando Abu Bakr Al-Siddiq (R.A.) lo chiamò all'Islam; egli non esitò affatto e rispose immediatamente alla chiamata di Abu Bakr (R.A.). Fu il quarto uomo ad abbracciare l'Islam dopo Abu Bakr (R.A.), Ali ibn Talib (R.A.) e Zaid ibn Harithah (R.A.).

La sua persecuzione e la migrazione in Etiopia:

Uthman (R.A.) e sua moglie Ruqayyah (R.A.), figlia del Profeta (S.A.W.), emigrarono in Etiopia (Abissinia) insieme a dieci uomini e tre donne musulmani. Alcuni musulmani si unirono poi a loro come migranti. Tutti i musulmani emigrati trovarono sicurezza e libertà di culto in Abissinia. Uthman (R.A.) aveva già alcuni contatti commerciali in Etiopia, quindi continuò a esercitare la sua professione di commerciante.

Il Sacro Corano parla della migrazione dei primi musulmani in Abissinia, come dice Allah:

"E per quanto riguarda coloro che sono emigrati per la causa di Allah, dopo essere stati ingiustamente colpiti, certamente daremo loro una buona residenza in questo mondo, ma in verità la ricompensa dell'Aldilà sarà più grande; se solo lo sapessero!" (Al-Nahl 16:41).

Quando si diceva che gli abitanti di Makkah erano diventati musulmani, la notizia giunse agli emigranti in Abissinia, che tornarono indietro ma, quando si avvicinarono a Makkah, seppero che la notizia era falsa. Ciononostante, tutti gli emigranti entrarono in città. Tra coloro che tornarono c'erano Uthman (R.A.) e Ruqayyah (R.A.) e si stabilirono nuovamente a Makkah. Uthman (R.A.) rimase a Makkah finché Allah non concesse il permesso di emigrare a Madinah.

La vicinanza al Profeta (S.A.W.):

Il fattore più forte che ha plasmato il carattere di Uthman (R.A.), ha fatto emergere i suoi talenti e le sue potenzialità e ha purificato la sua anima è stato il fatto di aver frequentato il Messaggero di Allah (S.A.W.) e di aver studiato per mano sua. Uthman (R.A.) rimase vicino al Profeta (S.A.W.) a Makkah dopo essere diventato musulmano e rimase vicino a lui a Madinah dopo la sua migrazione.

Uthman (R.A.) ci racconta come rimase vicino al Messaggero di Allah (S.A.W.) dicendo:

"Allah, che sia glorificato ed esaltato, ha inviato Mohammad (S.A.W.) con la verità e gli ha rivelato il Libro e io sono stato uno di quelli che hanno risposto ad Allah e al Suo Messaggero (S.A.W.) e hanno creduto. Ho compiuto le due prime migrazioni e sono diventato genero del Messaggero di Allah (S.A.W.) e ho ricevuto la guida direttamente da lui.

Uthman (R.A.) e il Sacro Corano:

Uthman (R.A.) era profondamente legato al Sacro Corano. È stato narrato che Abu Abd Al-Rahman Al-Sulami disse:

"Coloro che insegnavano il Corano, come Uthman ibn Affan, Abd-Allah ibn Masood e altri, ci hanno raccontato che quando imparavano dieci versetti dal Profeta (S.A.W.), non andavano oltre finché non avevano appreso la conoscenza contenuta in essi e come applicarla nei fatti. Dissero: Così abbiamo imparato insieme il Corano, la conoscenza e la sua applicazione". Per questo dedicavano un po' di tempo alla memorizzazione di una sura".

I seguenti detti di Uthman (R.A.) mostrano chiaramente il suo attaccamento e il suo amore per il Sacro Corano:

"Se i nostri cuori fossero puri, non avremmo mai il nostro ﬁltro delle parole di Allah, che Egli sia gloriﬁcato ed esaltato".

"Non vorrei che venisse il giorno in cui non guarderò nel Patto di Allah (cioè il Sacro Corano)".

"Ci sono quattro cose che sono virtù esteriori, ma in realtà sono obblighi: mescolarsi con le persone rette è una virtù e seguire il loro esempio è un dovere, leggere il Corano è una virtù e agire in base ad esso è un dovere, visitare le tombe è una virtù e prepararsi alla morte è un dovere e visitare il malato è una virtù e chiedergli di fare testamento è un dovere".

"Dieci cose sono la più grande perdita di tempo: uno studioso di cui nessuno chiede informazioni, una conoscenza che non viene messa in pratica, un consiglio valido che non viene accettato, un'arma che non viene usata, una moschea in cui non si prega, un Mushaf (Corano) che non viene letto, una ricchezza di cui non si spende nulla (in beneficenza), un cavallo che non viene cavalcato, la conoscenza dell'ascesi nel cuore di chi cerca un guadagno mondano e una lunga vita in cui non ci si prepara per il viaggio (nell'Aldilà)".

Utman (R.A.) era un Hafiz del Corano (memorizzazione del Corano) e leggeva sempre il Corano. Uthman (R.A.) recitò l'intero Corano al Profeta Mohammad (S.A.W.) prima di morire.

Battaglia di Badr e morte della moglie:

Quando i musulmani uscirono per combattere la Battaglia di Badr, la moglie di Uthman (R.A.), Ruqayyah (R.A.), era malata e confinata a letto nel momento in cui suo padre Mohammad (S.A.W.) invitò i musulmani a intercettare la carovana dei Quraish. Uthman (R.A.) si affrettò ad uscire con il Messaggero di Allah (S.A.W.), ma Egli (S.A.W.) non permise a Uthman (R.A.) di andare con loro e gli ordinò di rimanere con Ruqayyah (R.A.) e di curarla dicendo:

"Tu [Uthman (R.A.)] riceverai la stessa ricompensa e la stessa quota (del bottino) di chiunque abbia partecipato alla battaglia di Badr (se rimarrai con lei)". (Bukhari: 3699)

Uthman (R.A.) obbedì di buon grado e rimase con sua moglie Ruqayyah (R.A.). Quando esalò gli ultimi respiri, desiderava vedere suo padre (S.A.W.) che era partito per Badr. Si allontanò da questa vita ma non poté vedere suo padre (S.A.W.) perché egli era a Badr con i suoi nobili Compagni (R.A.), impegnati a rendere suprema la parola di Allah, e non partecipò alla sua sepoltura. Il marito Uthman (R.A.), addolorato, seppellì l'amata moglie ad Al-Baqee (cimitero sacro dei musulmani vicino a Masjid Al-Nabawi a Madinah). Dopo il ritorno dalle vittorie della battaglia di Badr, il Messaggero (S.A.W.) venne a sapere della morte di sua figlia Ruqayyah (R.A.), si recò ad Al-Baqee, si fermò sulla tomba di sua figlia e pregò per il suo perdono.

Il suo contributo allo Stato islamico:

Uthman (R.A.) era uno dei più ricchi tra coloro ai quali Allah aveva concesso la ricchezza. Usò la sua ricchezza in obbedienza ad Allah. Era sempre il primo a fare il bene e a spendere e non temeva la povertà. Tra i molti esempi delle sue spese ci sono i seguenti:

1. Quando il Profeta (S.A.W.) giunse a Madinah, l'unica fonte di acqua fresca era il pozzo di Bir Rumah e senza pagare nessuno poteva bere l'acqua del pozzo. Uthman (R.A.) comprò il pozzo dal proprietario (che era un ebreo) per ventimila dirham e lo donò ai ricchi, ai poveri e ai viandanti.

2. A Madinah, il Mashid Al-Nabawi divenne troppo piccolo perché i musulmani potessero pregare anche solo 5 volte. Uthman (R.A.) comprò il terreno accanto alla moschea per venticinque o ventimila dirham e questo terreno fu aggiunto alla moschea che divenne così abbastanza grande da ospitare i musulmani.

3. Spese un'enorme somma per equipaggiare l'esercito musulmano per la campagna di Tabook.

Durante il califfato di Abu Bakr (R.A.) e Umar (R.A.):

Quando il Messaggero di Allah (S.A.W.) morì nell'11 AH (632 d.C.), Abu Bakr (R.A.) fu scelto come califfo. In effetti, Uthman (R.A.) fu il primo, dopo Umar (R.A.), a offrire la sua fedeltà ad Abu Bakr (R.A.) come califfo. Durante le guerre di apostasia (guerre di Ridda) durante il califfato di Abu Bakr (R.A.), Uthman (R.A.) rimase a Madinah e agì come consigliere di Abu Bakr (R.A.). Sul letto di morte, Abu Bakr Siddiq (R.A.) dettò il suo testamento a Uthman (R.A.), dicendo che il suo successore sarebbe stato Umar (R.A.).

Durante il califfato di Umar (R.A.), lo status di Uthman (R.A.) era quello di un consigliere e si può dire che la sua posizione fosse simile a quella di Umar (R.A.) nei confronti di Abu Bakr (R.A.) durante il califfato di Abu Bakr (R.A.).

Durante il califfato di Umar (R.A.), Uthman (R.A.) istituì il sistema di registrazione dei beni spesi e guadagnati (il Diwan). Fu Uthman (R.A.) a suggerire a Umar (R.A.) di creare l'Anno Hijri (Calendario islamico).

La sua nomina a Califfo e successore di Umar (R.A.):

Umaribn Al-Kattab (R.A.) sul letto di morte formò un comitato di sei persone per scegliere il prossimo Califfo tra di loro. Questo comitato era composto da: Ali bin Abi Talib (R.A.), Uthman ibn Affan (R.A.), Abdur Rahman bin Awf (R.A.), Saad ibn Abi Waqqas (R.A.), Al-Zubayrm (R.A.) e Talhah (R.A.). La maggioranza del popolo favorì l'elezione di Uthman (R.A.). Il quarto giorno dopo la morte di Umar (R.A.), nel 23 AH, Uthman (R.A.) fu eletto terzo Califfo con il titolo di "Amir Al-Muminin" (Principe dei Credenti).

Quando fu prestato il giuramento di fedeltà a Uthman (R.A.) come califfo, egli si presentò davanti al popolo e dichiarò il suo approccio al governo, spiegando che avrebbe seguito le linee guida del Corano e della Sunnah e avrebbe seguito le orme dei due califfi [cioè Abu Bakr (R.A.) e Umar (R.A.)]. Dichiarò inoltre che avrebbe gestito gli affari del popolo con tolleranza e saggezza, ma che non avrebbe accettato alcun compromesso riguardo alle punizioni da eseguire. Poi li mise in guardia dall'accontentarsi delle cose terrene e dal lasciarsi tentare dalle banalità mondane, per evitare che ciò li portasse a competere gli uni con gli altri e a fomentare rancori e risentimenti tra di loro, che a loro volta avrebbero portato alla divisione e alla disunione.

I punti salienti del suo regno come califfo:

Le conquiste di Uthman (R.A.), durante il suo regno come Califfo, sono tantissime. Di seguito sono riportati alcuni punti salienti delle sue realizzazioni durante il suo califfato (Khilafat):

Conquista: Le opere più importanti di Uthman (R.A.) sono la conquista di Murrow, in Turchia, e l'espansione dello Stato Islamico. Oltre alla conquista di Alessandria e poi dell'Armenia, del Caucaso, del Khurasan, del Kerman, del Sajistan, dell'Africa e di Cipro.

Espansione della Moschea del Profeta: Uthman (R.A.) ampliò la Moschea del Profeta (Masjid Al-Nabawi) nel 29-30 A.H. e istituì la prima flotta islamica per proteggere le spiagge musulmane dagli attacchi dei Bizantini.

Compilazione del Corano: Uno dei risultati più importanti di Uthman (R.A.) è la compilazione del Sacro Corano, iniziata durante il califfato di Abu Bakr Siddiq (R.A.).

Hudhaifah (R.A.) era molto allarmato dalle differenze nella recitazione del Corano tra il popolo siriano e quello iracheno. Così Hudhaifah (R.A.) disse a Uthman (R.A.):

"O Principe dei credenti, salva questa nazione prima che divergano riguardo al Libro (Corano) come fecero gli ebrei e i cristiani".

Uthman (R.A.) disse:

"Mandaci il manoscritto in modo che possiamo farne delle copie, poi te lo restituiremo".

Il suo martirio:

A Shawwal, nel 35 AH, si verificò un tumulto e i malfattori assediarono Uthman (R.A.) nella sua casa (per quaranta giorni) e gli impedirono di pregare nella moschea e persino di bere. Ma quando vide alcuni dei Compagni (R.A.) che si preparavano a combatterli, lo impedì perché non voleva far cadere il sangue di un musulmano per il suo stesso bene. Poi i cospiratori entrarono in casa sua dal retro (dalla casa di Abu Hazm Al-Ansari) e lo attaccarono mentre leggeva il Sacro Corano. Sua moglie Naila (R.A.) cercò di proteggerlo, ma la colpirono con la spada e le tagliarono i polpacci. I ribelli lo uccisero (R.A.) e il suo sangue finì sul Corano. Fu martirizzato il 18 Dhul-Hijjah 35AH (17 giugno 656 d.C.) e fu sepolto ad Al-Baqee [cimitero sacro dei musulmani vicino alla Moschea del Profeta (Masjid Al-Nabawi)] a Madinah.

Aspetto fisico:

Non era né basso né alto, con spalle larghe e folti capelli in testa. Aveva una lunga barba ed era di bell'aspetto. Si dice che fosse il più bello del popolo.

Prestavolto nelle trame:

Marcus Charlie Bishop

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lightup0nlight · 2 days

Text

Something beautiful yet poignant I learned while working on this project.

As the rebels besieged Uthman radi Allahu anhu in his home, he was reading the Qur'an.

Bear in mind that Uthman knew of his impending martyrdom from the numerous ahadith Rasulullah salla Allahu alayhi wa sallam told him and other companions radi Allahu anhum.

When a person faces hardships, where do we find our ease? With the remembrance of Allah, with the Qur’an, and that was exactly what Uthman did. He chose to sit with the Qur'an in his last moments.

Soon a rebel entered and struck him, and he was thus martyred. His blood spilled on his mushaf on the following aayah:

🌺 ❛…and Allah will be sufficient for you against them. He is the Hearing, the Knowing.❜ [Q2:137] 【Source: Uthman Ibn Affan, His Life & Times, by Dr. Ali M. Sallabi】

From the beginning when he accepted Islam, Uthman was closely associated with the Quran, with its recitation, memorization, and then its preservation. He was deeply connected to the Book of Allah that he even passed away while reading it. This beautiful ending does not show up at the end of one’s life except that his connection to the Qur’an was consistent when he was alive.

The ability to say laa ilaaha illa Allah at the time of death will not show up for a person who does not live by laa ilaaha illa Allah in life. The only way for these words to truly root in our hearts is when we are constant upon them — just like Uthman, may Allah be pleased with him.

And so we ask Allah to make us amongst His beloved righteous, to help us live upon His religion, grant us unwavering imaan, and take our souls while still preserving our imaan.

#qur'an reflections #salafiyyah #islamic reminders #islamic advice #islamic knowledge #islamic quotes

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questionsonislam · 8 months

Note

How is wudu made? Will you give information about the virtue of wudu?

Abu Hurayra narrates: "The Messenger of Allah (pbuh) said, ‘When a slave - a Muslim or a believer - washes his face in wudu, every sin he committed with his eyes will be washed away from his face along with the water - or with the last drop of water; when he washes his hands, every sin he committed with his hands will be effaced from his hands with the water - or with the last drop of water; and when he washes his feet, every sin toward which his feet walked will be washed away with the water - or with the last drop of water; consequently, he will come out pure from all sins.’" (Muslim, Taharah 32, (244); Muwatta, Taharah 31, (1, 32); Tirmizi, Taharah 2)

Hz. Uthman narrates: "The Messenger of Allah (pbuh) said, ‘If a person performs wudu well, his sins will come out from his body, even from under his nails.’'' The following is stated in another narration: "Hz. Uthman made wudu and said, "I saw the Messenger of Allah (pbuh) make wudu as I did and say, ‘If a person makes wudu like this, his previous sins will be forgiven; his prayer and walking to the mosque will be nafilah worshipping.’" (Bukhari, Wudu 25; Muslim, Taharah 8, 229)

Amr Ibnu Abasa as-Sulami narrates: "The Messenger of Allah (pbuh) said, ‘None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. When he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And when he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him as innocent as he was on the day his mother bore him.’" (Muslim, Musafirin 294, 832)

Abu Umama al-Bahili narrates: "I listened to Amr Ibnu Abasa. He said, ‘I asked the Messenger of Allah (pbuh), ‘How is wudu made?’ He explained it as follows: ‘When you perform wudu, wash your two hands to clean them. Then, wash your face and hands up to the elbows; then, wipe your head, and wash your feet up to the ankles. When you complete them, you will be purified of your sins. You will emerge from your sins like the day your mother bore you.’'' (Muslim, Musafirin 294, (832); Nasai, Taharah 108, (1, 91, 92).

Humran Mawla Uthman narrates: "Hz. Uthman asked for water. I brought it and he poured water on his hands and washed them three times. Then he put his right hand in the water and rinsed his mouth and his nose. Then he washed his face three times, and his arms up to the elbow three times. Then he wiped his head, and washed each of his feet three times. Then he said: ‘I saw the Messenger of Allah (pbuh) performing wudu like I have just done.’ When, he finished wudu, he said: ‘If a person performs wudu as I have done and stands and prays two rak'ahs without letting his thoughts wander, his previous sins will be forgiven.’" (Bukhari, Wudu 24, 28, Sawm 27; Muslim, Taharah 3, 4, (226); Abu Dawud, Taharah 50, (106); Nasai, Taharah 27, 2 8, 93)

The following is stated in another narration Abu Dawud recorded from Ibn Mulayka: "Uthman b. Affan who was asked about ablution. He called for water. A vessel was brought to him. He poured water on his right hand and washed it. Then put his right hand in the water, rinsed his mouth and his nose three times. (He did the same things mentioned in the previous hadith. The following addition exists in the hadith:) He then put his hand in the water and took it out; then he wiped his head and ears, in and out only once.” (Abu Dawud, Taharah 50, (108)

Abdu Khayr narrates: "Ali came upon us and performed a prayer. He called for water. We thought: ‘What will he do with water? He has already offered prayer. He probably wants it to teach us.’ A utensil containing water and a washbasin were brought to him. He poured water from the utensil on his right hand and washed his hands three times. Then, he rinsed the mouth, snuffed up water and cleansed the nose three times. He rinsed the mouth and snuffed up water with the same hand by which he took water. He then washed his face three times, and washed his right hand three times and washed his left hand three times. He then put his hand in water and wiped his head once. He then washed his right foot thrice and left foot thrice; then, he said, ‘If one is pleased to know the method of performing ablution of the Messenger of Allah, this is how he did it.’" (Abu Dawud, Taharah 50, (111); Tirmidhi, Taharah 37, (48); Nasai, Taharah 75)

Another narration by Nasai is as follows: ".. He wiped his head.'' - Shu'ba once pointed to his forehead up to the back of his head – then, he said, "I do not know whether he wiped his hands back.'' (Nasai, Taharah 76)

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