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Role Model For Modesty ( Fatima bint Muhammad)

One day in the early days of Islam, the Prophet (SAWS) was praying in front of the Ka’aba. Abu Jahal, ‘Ukbah bin Abi Mu’eet, and Shayba, the enemies of the Prophet (SAWS) were sitting around and they said to each other, Abu Jahal made the suggestion and he said, “Who would take the guts of a camel and all of the filth and dump it on his back while he is praying to humiliate him?” Abu Jahal is someone who stepped on the neck of the Prophet (SAWS) while he was praying, he’s someone who used to throw dirt at the Prophet (SAWS) while he was praying but he wanted to degrade him even further. And ‘Ukban volunteered himself and he went and grabbed all of the filth of a camel, all of its guts and all of its najaasa (excretions) and he went and he dumped it on the back of the Prophet (SAWS) while he was in sujood/prostration. That weight down the back of the Prophet (SAWS) heavily. Imagine this young girl, not even a teenager yet, Fatimah radiyaAllahu ta’ala ‘anha, the daughter of the Prophet (SAWS) seeing her father in this state, seeing the people laugh at him and mock him and curse him. And she comes and she starts to scrape all of that filth off of the back of her father. Imagine the humiliation and the hurt and the pain and she sees that. She starts to cry Radi Allahu ta’ala ‘anha and the Prophet (SAWS) says “لا تبكي إن الله ناصرٌ أباك” [laa tabki inn Allah naasirun ‘abaaki]- Do not cry oh my daughter, Allah (SWT) will help and give victory to your father. And it is at that time that the Prophet (SAWS) raised his hands to the skies and made du’aa saying,
“اللهم عليك بأبي جهل، اللهم عليك بعقبة، اللهم عليك بشيبة”.
And those 3 men that the Prophet (SAWS) made du’aa against were the first 3 people to go down in Badr.

Now the moral of this story more than anything else is the young girl. Don’t you think that would traumatize her and make her an individual who would not have the same love for her father’s cause but would rather blame it? Absolutely not! And we look at this young girl Fatima Radi Allahu ta’ala ‘anha, the 5th child of the Prophet (SAWS). The Prophet (SAWS) had other daughters and you might wonder, why Fatima? Why is she the one that perfected her faith? What about her older sisters? And there are a couple of reasons that the scholars mention. One of them is that she spent the most time with her mother Khadija Radi Allahu ta’ala ‘anha, another woman who had perfected her faith. And so she adopted her morals and her characters more than anything else. Another reason is that she was with the Prophet (SAWS) at times when no one else was with him. When Khadija Radi Allahu ta’ala ‘anha passed away, it was only the Prophet (SAWS) and Fatima Radi Allahu ta’ala ‘anha alone in that household. Subhan Allah, you can imagine what role she had to play. She was only 5 years old when Rasool Allah received revelation. She was born and grew up in Islam unlike any of the other children. She grew up in Islam. But Subhan Allah she was with the Prophet (SAWS) when no one else was with him. And you can imagine those moments. Imagine the times the Prophet (SAWS) would come home when he was feeling devastated after losing Khadija and AbuTalib and having no one else she was the one that would cook for him, she was the one that would come to his aid, she was the one that started to comfort him and took her mother’s place Radi Allahu ta’ala ‘anha. And in fact, they used to call Fatima Radi Allahu ta’ala ‘anha ‘أم أبيها’ [umm abeeha]- the mother of her father. Subhan Allah. She cared for the Prophet (SAWS) that much.

She also adopted so much from the Prophet (SAWS) in terms of her character. One of her nicknames being ‘الزهراء’ [al-Zahraa’] – the splendid one was because of her radiant face, she had that beautiful radiant face and she was the daughter of the Prophet (SAWS) whose face was as bright as the full moon. And we find that ‘Aisha Radi Allahu ta’ala ‘anha says something very special about her. ‘Aisha says, “I have never seen anyone who resembled the Prophet (SAWS) from Allah’s creation more in speech and character and conversation than Fatima Radi Allahu ta’ala ‘anha.” And listen to what ‘Aisha says, she says that any time Fatima entered a room where the Prophet (SAWS) was she said the Prophet (SAWS) would get up. He would greet her, he would kiss her, he would hold her hand and then he would take Fatima and sit her down in the same place that he was sitting, ‘alayhi al salat wassalam, Honoring her and holding her in that high esteem. And you might think to yourself, Subhan Allah this woman is that daughter of Khadija Radi Allahu anha but the Prophet (SAWS) said that Fatima is ‘سيدة نساء الجنة’ [sayyidat nisaa’ al-jannah]- she is the queen, the leader of the women of Paradise. Not only has she perfected her faith but she is the leader of the women of Paradise. And the Prophet (SAWS) treated her like royalty. But royalty in a different sense. You know we think of royalty nowadays that he got her married to a really rich man and probably gave her a palace and spoiled her rotten and gave her gifts all the time. The Prophet (SAWS) rejected many proposals from great sahaba who had wealth and were very well off in dunya and aakhirah but the Prophet (SAWS) chose ‘Ali radiya Allahu ta’ala ‘anhu, the one who the Prophet (SAWS) called his brother after Hijra. And Rasool Allah (SAWS) used to always call ‘Ali his brother after hijra to the point that Umm Ayman Radi Allahu ta’ala ‘anha she said, “How come you call him your brother? Who is your brother?” He said, “This is the one who I made my brother. We were paired after hijra.”

The Prophet (SAWS) chose ‘Ali for Fatima. And the Prophet (SAWS) whenever ‘Ali Radi Allahu ‘anhu came to propose to Fatima, the Prophet (SAWS) sat infront of ‘Ali Radi Allahu ta’ala ‘anhu and ‘Ali was nervous. So the Prophet (SAWS) offered it to ‘Ali Radi Allahu ta’ala ‘anhu and said, “Maybe you came so that you could get engaged to Fatima?” ‘Ali Radi Allahu ta’ala ‘anhu said “Yes”. So the Prophet (SAWS) said, “Well what do you have as a dowry? What do you have as a mahr?” He had nothing. All he had was a shield and that’s the only thing he owned. And the Prophet (SAWS) said, “Well why don’t you sell that shield and use that as mahr?” And that is the only thing she had as her dowry. ‘Ali Radi Allahu ta’ala ‘anhu sold his shield to ‘Uthman Radi Allahu ta’ala ‘anhu and that was the only thing that would be used for dowry.

Subhan Allah think about how much the Prophet (SAWS) loved her but even with that, the Prophet (SAWS) was so involved with the life of Fatima and ‘Ali that sometimes Fatima Radi Allahu ta’ala ‘anha thought that maybe the Prophet (SAWS) loved ‘Ali more than her because the Prophet (SAWS) was always caring for that household. He would come and wake them up for qiyam-ul-layl. Subhan Allah he was always involved with that household, always taking care of them and checking up on them. So Fatima Radi Allahu ta’ala ‘anha wondered one time that maybe the Prophet (SAWS) loves my husband more than me. And the Prophet (SAWS) who has ‘خلقٍ عظيم’ [khuluqin ‘atheem]- the most perfected exalted character says to ‘Ali and Fatima when they’re together, he points to ‘Ali and says, ‘فاطمة أحب إلي منك’ [Fatima ‘ahabbu illayya mink]- Fatima is more beloved to me. And then he looks to Fatima and says, ‘وعلي أعز إلي منك’ [‘Ali a’azzu illayya minki]- and ‘Ali Radi Allahu ta’ala ‘anhu has more honor with me than you. Subhan Allah satisfying and pleasing both parties.

The Prophet (SAWS) while he was checking up on them, for example, one time he saw Fatima Radi Allahu ta’ala ‘anha and think about this: the only thing that they owned in their household was a sheepskin to sleep on. That was all they had in their possession and the Prophet (SAWS) he sees this situation and he comes home one day Fatima said to the Prophet (SAWS) that ‘Ali is upset that they had some kind of difference like any other married couple and ‘Ali Radi Allahu ta’ala ‘anhu went to sleep in the masjid. The Prophet (SAWS) goes to the masjid and he sees ‘Ali Radi Allahu ta’ala ‘anhu laying down he wakes ‘Ali up and starts to dust off ‘Ali Radi Allahu ta’ala ‘anhu and says, ‘قم يا أبا تراب’ [qum ya abaa turaab] -stand up oh father of dust. And ‘Ali said that was the most beloved nickname to me after that. Rasool Allah (SAWS) was diffusing the situation. He always wanted them to be happy and together and was checking up on his daughter.

Again, this is the Queen of the Women of Jannah, right? So what would her status be like in dunya? ‘Ali Radi Allahu ta’ala ‘anhu sees Fatima Radi Allahu ‘anha one day and her hands are covered in blisters because of how much she has to work because of all the hardship that she goes through in this life. This is the Queen of the women of jannah. And he says to Fatima Radi Allahu ‘anha, and this was after a Battle, he says, “Why don’t you go to the Prophet (SAWS) and ask him for a servant?” Ask the Prophet (SAWS) for a servant. And the Prophet (SAWS) did not want that for her. The Prophet (SAWS) comes to their home and sits ‘Ali and Fatima on the bed and Rasool Allah (SAWS) sits between them and he says, “Shall I give you something even better than that?” He says, “Say Subhan Allah 33 times, Aalhamdulellah 33 times, and Allahu Akbar 34 times before you sleep.” This is the Prophet (SAWS) caring for his daughter. This is what he considered providing for his daughter.

Now the Prophet (SAWS) of course took care of them but you have to understand that this did not make Fatima Radi Allahu ‘anha a bitter woman. She didn’t think to herself “I’m entitled I should be living a really good life”, because she saw the way that her father was suffering and she suffered with him and she was like him (SAWS). And Subhan Allah we find that when the Prophet (SAWS) was dying, Fatima Radi Allahu ta’ala ‘anha, she saw the Prophet (SAWS) in his battered state and his clothes and his illness and she started to cry. And Rasulullah (SAWS) calls her over compassionately, and the Prophet (SAWS) says come let me tell you something. And Rasulullah (SAWS) whispers something to her and she starts to cry further. And then Rasulullah (SAWS) says come back down let me tell you something else. And he whispers to her again and she starts to laugh and the people were amazed. ‘Aishah Radi Allahu ta’ala ‘anha demanded she said, “Tell me what it was that the Prophet (SAWS) told you!” At first, she refused, but eventually, she gave in and said ‘Aisha Radi Allahu ‘anha. She said, “My father told me the first time (SAWS) that he would not survive this illness. And then he called me back and told me you will be the first one to join me.” She laughed at death. The Prophet (SAWS) was telling her you’re going to be the first one to die from my companions and Subhan Allah 4-6 months afterward Fatima Radi Allahu ta’ala ‘anha became ill and she was ill from the time of the death of the Prophet (SAWS) out of her pain from her father dying. And this is a mother of young children. This is a mother who is married to a wonderful husband but Subhan Allah she just wants to be with her father (SAWS) in jannat-ul-firdaous.

She goes one day and she lies down and she smiles looking to the heavens and she calls for Asmaa bint Abi ‘Umays, the wife of Abu Bakr Al-Siddeeq may Allah (SWT) be pleased with them both. And Asmaa was going to be the one that was going to wash the body of Fatima . And look at how this royal woman speaks, she says to Asmaa “Whenever you do my ghusl (wash my body after I pass) and whenever you do my janaazah (funeral) do it at night so that the people will not see my figure.” Subhan Allah! This was a woman who was full of modesty and was known for her modesty. She is the daughter of the most modest and most bashful (SAWS). She said, “Whenever you bury me, bury me in the evening so that no one would see my figure.” Subhan Allah! And that is how she was buried at night. But Allah (SWT) joined her with her father (SAWS) and she took her rightful position as the Queen, the leader, of the women of Paradise.

Now I just want you to think about this for a moment. Who was a greater woman than Fatima Radi Allahu ta’ala ‘anha? Who is more deserving of a lavish wedding and of a high mahr and of living a life of joy and luxury than Fatima Radi Allahu ta’ala ‘anha? But that is not what true royalty is. Because a kingdom that will be taken away at any moment is not a real kingdom at all. But rather that which is eternal and everlasting ‘والآخرة خيرٌ وأبقى’ [wal aakhiratu khayrun wa abqa]- that which is everlasting is what truly matters. And she is a Queen in that regard and she is Royal in Jannah.

And we ask Allah (SWT) to grant us that high and royal company in the highest of levels jannat-ul-Firdaus. Allahumma ameen.

Please note this transcript has been edited for readability purposes. If any of this information is good and true, know that it comes from Allah subhanahu wa ta’ala. If there are mistakes we ask for Allah’s Forgiveness and Mercy.

By: Brother Omar Suleiman.

When The Prophet’s Wives Met Men

It is well known that a divine order was given to the Prophet (peace be upon him), late in his life, requiring his wives to be behind a screen when speaking to men. Before that order, they behaved like other Muslim women, taking part in the public life of society and meeting men on public and private occasions. There are many examples of this on
either very common occasions, such as the mere exchange of greetings, or special ones like weddings and parties. However, we will cite other examples so that we give an idea of the extent of their participation in public life, and the variety of purposes of their meetings with men.

The first example concerns the pursuit of knowledge and involves Lady Khadeejah, the Prophet’s first wife. Lady Ayesha reports: “The first aspect of revelation given to the Prophet was that his dreams would always come true. Khadeejah took him to Waraqah ibn Nawfal, her cousin on her father’s side. Waraqah had converted to Christianity before the advent of Islam. He used to write in Arabic whatever he learned of the Gospel. He was an old, blind man. Khadeejah said to him: ‘Cousin! Listen to what he (meaning Prophet Muhammad) has to tell you.’ He said to him:
‘What is it that you have seen?’ The Prophet told him about his encounter with Gabriel, the angel. Waraqah said: ‘This is the archangel who used to come to Moses. I wish I were a young man. I wish I am alive when your people will drive you out of your town.’ The Prophet said: ‘Will they drive me out?’ Waraqah answered. ‘Yes. No one has ever preached what you will be delivering without being met with hostility. If I am alive on that day, I will give you great support.’ (Related by Al-Bukhari and Muslim.)

After Khadeejah’s death, the Prophet (peace be upon him) married several wives who reported many of his statements and teachings. But none reported more than Ayesha, who was endowed with a rich wealth of knowledge. Saeed ibn Al-Aas reports that both Ayesha and Uthman told him that “Abu Bakr sought admission to speak to the Prophet when he was lying on his bed, wearing Ayesha’s shawl. When Abu Bakr was admitted, the Prophet attended to his business, and then he left. Then Umar sought permission, and he was allowed while the Prophet remained in the same position. When he finished his business, he left. Uthman later sought permission, and the Prophet sat up and told Ayesha to put her clothes together, covering herself well. When Uthman left after finishing his business with the Prophet, Ayesha said: ‘Messenger of God! Why did you not sit up and prepare yourself to receive Abu Bakr and Umar as you did for Uthman?’ He said: ‘Uthman is a shy person. I feared that if I received him when I was in that position, he would not put his request to me.” (Related by Muslim.)

Usamah ibn Zayd reports that “Gabriel the angel came to the Prophet when he was at Umm Salamah’s home, and he spoke to him before standing up and leaving. The Prophet asked his wife, Umm Salamah, who that person was.
She said: ‘He is Dihyah.'” Umm Salamah said: “By God, I had no doubt that the man was Dihyah until I heard the Prophet speaking to the people, reporting what Gabriel said.” (Related by Al-Bukhari and Muslim.)

It should perhaps be explained that sometimes Gabriel came to the Prophet taking the shape of a human being. On those occasions, he mostly appeared like Dihyah ibn Khaleefah Al-Kalbi, who was a very handsome companion of the Prophet. This explains how the Prophet’s wife, Umm Salamah, thought Gabriel to be Dihyah, but when she heard the Prophet addressing his companions and saying to them what Gabriel said earlier, she realized her mistake.

Ayesha reports that when the Prophet’s wives needed to go to the restroom, they went at night to Al-Manasi’, a wide, open place with no vegetation. Umar used to say to the Prophet that he should keep his wives screened, but the Prophet did not do that. One night Sawdah, the wife of the Prophet, went out for that purpose. She was a tall woman. Umar called out to her: ‘We have recognized you, Sawdah!’ He did so out of his eagerness that the Prophet’s wives should be screened. Soon afterward, God’s order was revealed for them to be screened.’ (Related by Al-Bukhari and Muslim.)

Anas reports: “On the day of the Battle of Uhud, fighters retreated, leaving the Prophet. I saw Ayesha bint Abu Bakr and Umm Sulaym, having lifted their dresses. I could see their anklets as they moved fast, carrying water skins on their backs and pouring water in people’s mouths before going back to fill up the water skins and giving people to drink.” (Related by Al-Bukhari and Muslim.)

Together, these Hadiths give us a picture of the Prophet’s wives actively participating in the life of the Muslim community. When the Prophet was visited by some of his companions, they were often present, in case the Prophet needed anything. People put their cases, and asked for rulings, even on intimate matters such as intercourse between man and wife, when they might be present. The Prophet neither ordered them to go out, nor was he upset that the man should put such a question while his wife was present. On the contrary, he answered him in a very relaxed manner, letting the question appear as a very ordinary one.

We also note that the Prophet was frequently visited by his companions, who had different needs. He did not have a reception room where he conducted his community affairs.

He simply admitted people into his room, where any of his wives might be present. The fact that they were later ordered to remain behind a screen puts them in a special category among women, with certain rules applicable to them only.

There is no suggestion, at any time, that other women should follow their example concerning such rules. Therefore, their conduct as appears in these Hadiths is the one that Islam wants ordinary Muslim women to follow. They confirm that Islamic society is one where men and women mix socially, but observe a high standard of propriety and decency, maintaining Islamic morality.

By: Dr. Abd Al-Haleem Abu Shuqqah

Hazrat Wahshi (R.A) Ka Qabool Islam

Hazrat Wahshi (R.A) Ka Qabool Islam
Hazrat Wahshi (R.A) Ka Qabool Islam
Hazrat Wahshi (R.A) Ka Qabool Islam
Hazrat Wahshi (R.A) Ka Qabool Islam
Hazrat Wahshi (R.A) Ka Qabool Islam
Note: Tibrani Nay Zaeef Sanad Kay Sath Hazrat Ibn e Abas RA Say Yeh Rawayat Naqal Ki Hai.
طبرانی نے ضعیف سند کے ساتھ حضرت ابن عباس رضی اللہ عنہ سے یہ روائت نقل کی ہے۔

Asma Bint Abu Bakr ( R.A.) A Role Model For Women

From Bilal to Sumayya, the history of Islam is replete with sacrifices rendered by the companions of the Prophet (may Allah’s peace and blessings be upon him).

Asma bint Abu Bakr (R.A.) has a special position among the early Muslims. Her sacrifices for Islam are numerous.
Asma was the daughter of Abu Bakr and sister of Ummul Momineen Ayesha (may Allah be pleased with them). She was the mother of Caliph Abdullah bin Zubair. Her four generations were companions. She was the 18th person to enter into the fold of Islam. Asma (R.A.) supported Islam from an early age. She played a key role in the migration of the Prophet (peace be upon him).

Asma (R.A.) was entrusted to carry food for Abu Bakr(R.A.) and the Prophet (peace be upon him) who were hiding in Cave ‘Thawr’. The cave was about three miles away on a mountainous track. She carried food daily for three days, though she was pregnant for seven months.

The last day when Asma(R.A.) prepared their travel provisions and water skin, there was no rope to tie them. She tore her ‘Nitaq’ (waist belt) into two pieces and tied the bag with one.

The Prophet (may Allah’s peace and blessings be upon him) saw it, he smiled and told her…“Indeed, Allah has given you, in exchange for this girdle, two belts in Paradise.” And thus she was named as “Zu Nataqain” (Lady of Two Belts). She kept this honorable title for her whole life.

After the two left Thawr cave, Abu Jahl came in searching for them and slapped Asma (R.A.) so hard that blood oozed from her ears. Bearing the pain with courage and tolerance, she did not disclose the secret. When the Prophet (peace be upon him) reached ‘Quba’ near Madinah, he invited a group that included his daughters and Asma(RA) accompanied them. When they reached near Quba, she gave birth to a boy named Abdullah bin Zubair.
The Prophet (peace be upon him) was very happy. He took the baby in his lap and gave a bit of date chewed by him in the mouth of the baby. Abdullah was the first baby born to Muhajirin in Madinah.

Zubair ibn Al-Awwam, her husband, migrated to Madinah empty-handed, leaving everything in Makkah. Asma (R.A.) had a hard time in the beginning. The daughter of a rich man found herself tending animals, kneading, grinding, and fetching water. She used to carry on her head date-stones from their land at a distance of two miles from ‘Madinah’.
The real test of Asma’s (R.A.) tolerance and patience appeared after the martyrdom of Hussein ibn Ali (May Allah be pleased with him) at Karbala. She was then about 90 years of age.

After the tragedy of Karbala, people gathered around her son, Abdullah bin Zubair knowing him as a learned, powerful, and brave man. He succeeded in winning the support of Makkah and Madinah. Eventually, Abdullah consolidated his power in Iraq, Hijaz, southern Arabia, the greater part of Syria, and parts of Egypt.

Asma (R.A.) advised her son before the fight against the Damascus ruler Abdul Malik bin Marwan saying she will be grieving for him only if he is killed in a vain and unjust cause.
“Death with honor is better than a life of peace with dishonor.”
Abdullah went forward to fight against Marwan’s commander Hajaj bin Yusuf and kept fighting until he was martyred.
The cruel Hajaj beheaded him and hanged his body on a tree. He declared, “No one should take down his body except Asma (R.A.)”. She must come to me and ask my permission. Asma (R.A.) refused to go. Eventually, Hajaj came to her and asked, “What do you say about this matter?” She boldly replied, “Verily, you have destroyed him, and you have ruined his life, and with that, you have ruined your Hereafter.”

She added that she had heard the Holy Prophet (peace be upon him) saying “A man would appear from the tribe of Banu Thaqif who would be a liar and a cruel and ignoble barbarian. Today, she has seen him for herself..” Hajaj bin Yusuf left silently.

Later, Hajaj dropped the body into the graveyard. She arranged for its bathing, and funeral prayer and buried with her hands her son Abdullah bin Zubair in Makkah!

Asma (R.A.) died a few days after burying her son, in 73AH. She was 100 years old, but never lost her memory and had a full set of teeth. She took part in the Battle of Yarmuk in 636 AC and fought bravely, which drove the Roman Empire out of Syria. Furthermore, she is the narrator of 58 Hadith, and many leading men related Hadith to her.
In a corner of Jannatul Muala a small grave indicates this great lady. Asma bint Abu Bakr(RA) was a great role model for the Muslim women!

While proceeding to Jabal Thawr you will find a sign on the road named Zu Nataqain Street. And this is the path which was trodden by this great lady to carry the provisions to the Holy Prophet (peace be upon him) to Thawr Cave. Just wait for a moment in this place and pray for these noble souls. May Almighty Allah grant them the highest ranks in Paradise. (‘Aameen’)

 By: ABU TARIQ HIJAZI.

What The Quran Teaches: Argument Of Brute Force

In the name of God, the Lord of Grace, the Ever Merciful

When he came to them, setting forth the truth from Us, they said: “Kill the sons of those who share his faith, and spare only their women.” Yet, the schemes of the unbelievers can only go wrong. Pharaoh said: “Leave it to me to kill Moses, and let him invoke his Lord! I fear that he will change your religion and cause corruption to spread in the land.” Moses said: “I seek refuge with Him who is my Lord and your Lord from everyone who is too arrogant and will not believe in the Day of Reckoning. (The Forgiving; Ghafir: 25-27)

The surah does not dwell on what happened after the first encounter between Prophet Moses (peace be upon him) and Pharaoh, omitting the match with the sorcerers when Moses’ staff swallowed their trickery and forced them to declare their acceptance of triumphant truth. Instead, it goes on to the situation that prevailed after these initial events: “When he came to them, setting forth the truth from Us, they said: ‘Kill the sons of those who share his faith, and spare only their women.’ A comment on this attitude is given straight away before the verse is even finished: “Yet the schemes of the unbelievers can only go wrong.”

Whenever tyranny is faced with a clear argument it cannot refute, it resorts to such tactics. It dreads that truth should prevail with its clear and strong arguments that appeal directly to sound human nature. Pharaoh witnessed how his sorcerers, whom he marshaled in the hope that they would defeat Moses, were the first to respond to the truth, immediately declaring themselves as believers. By contrast, Pharaoh, Haman and Korah said: “Kill the sons of those who share his faith, and spare only their women.”

At the time Moses was born, Pharaoh had issued a similar decree. What we now need to consider is whether the Pharaoh who issued that decree had died and been succeeded by his son or crown prince. Furthermore, under this new Pharaoh, the original decree had been stopped, until Moses came back and confronted him with his message. Moses was after all known to this Pharaoh when he was a crown prince, and was aware that Moses had been brought up in the palace. He was also aware of the original decree to slay the male children of the Israelites and to spare their women. Now, his courtiers refer to this decree, advising Pharaoh to apply it, particularly to those who believed with Moses, be they the sorcerers or the minority of Israelites who accepted Moses’ message despite fearing Pharaoh and his forces. It is also possible that the original Pharaoh who adopted Moses was still in power, but the implementation of his decree had slackened with time or had even been suspended altogether. Now his courtiers advise him to revive it, applying it only to those who followed Moses so that it would scare people away from Moses, the prophet.

Pharaoh himself seems to take a different point of view or to have an additional measure which he mentioned during consultations on what tactics he would employ against Moses and his message. Essentially, he wanted to do away with Moses and rid himself of the whole problem: “Pharaoh said: Leave it to me to kill Moses, and let him invoke his Lord! I fear that he will change your religion and cause corruption to spread in the land.”

His words, “Leave it to me to kill Moses,” suggest that his view was not immediately accepted. Reservations might have been expressed, such as someone suggesting that killing Moses would not end the problem. On the contrary, it might inspire the masses to consider him a hero or a martyr, which could in turn generate enthusiasm toward him and his new faith, particularly after the sorcerers, who were supposed to expose his myth, declared their acceptance of his faith. One or other of Pharaoh’s advisers might also have feared that Moses’ God might avenge his killing and inflict punishment on his killers. This was a distinct possibility since idolaters believed in multiple deities and could imagine that Moses had a God who would punish his killers. This possibility explains Pharaoh’s statement, “Let him invoke his Lord!” Pharaoh might have meant this as a rejoinder to the objection. On the other hand, his wild remark might have merely been to show that he did not care about the consequences. His carelessness was suitably punished in the end, as we shall presently learn.

It is useful to reflect a little on Pharaoh’s argument in support of his declared intention to kill Moses: “I fear that he will change your religion and cause corruption to spread in the land.” Could there be anything more laughable than Pharaoh, the idolater, saying this of Moses, God’s messenger? Yet, is it not the same statement every tyrant repeats about everyone who advocates the truth and seeks to reform people’s beliefs? Is it not the word of ugly falsehood about splendid truth? What trickery seeking to shake people’s faith! It is indeed the same logic repeated whenever falsehood is confronted by the truth, tyranny by justice, and unfaith by faith, anywhere in the world.

For his part, Moses resorted to the secure shelter that is always extended to advocates of the truth: “Moses said: I seek refuge with Him who is my Lord and your Lord from everyone who is too arrogant and will not believe in the Day of Reckoning.” As he said this, Moses felt reassured. He submitted himself to the One who overpowers every arrogant despot and can protect those who seek His shelter against arrogant enemies. He referred to God’s oneness, stating it clearly, fearing nothing of the threats he received. Furthermore, he also referred to the rejection of the true promise that a day will inevitably come when people will have to account for their deeds. No one can resort to arrogance if they believe in the Day of Reckoning. How can they if they realize that they will stand in front of their Lord, humble, deprived of all power, without friend or intercessor?

Man: The Custodian Of All Creation

The environmental crisis, which loomed large on the horizon in the 21st century, has not diminished amid the specter of rising over-consumption, increasing species loss, and unprecedented climate change. Across the world, we are experiencing the negative impact that human activities have had on nature.

Nature, from which we fulfill our essential needs for air, food, and water, has come under increased pressure. Not only have natural resources been overused, but there is also widespread pollution of water, air, and land resources. The impact of destructive technologies, developed with little consideration of their consequences on nature or society, is also prevalent. As the Noble Qur’an states: “Evil (sins and disobedience to Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” (Qur’an, 30:41)

Increasingly, scholars, thinkers, and activists are writing about the environmental message of Islam. The Qur’an and the Sunnah abound with wisdom and ethics on human interaction with the natural world. Sadly, there is a lack of awareness and implementation of the environmental teachings of Islam today. Yet more than ever, this message needs to be put into practice. What, then, is the ecological message of Islam?

Tawheed, the belief in the oneness of Allah, has been called the bedrock of a Muslim’s faith. This concept focuses on the Oneness of the Creator, and His Superiority to all else. Muslims affirm this belief in their entire lives and assert that Allah is the absolute source of all values, and also the Owner and Originator of the entire Universe of which humankind is a part. In ecological terms, humans are therefore not the owners of natural resources.

Humankind has been given the position of a steward or trustee on Earth, often referred to as a vicegerent or Khalifa of Allah.

And (remember) when your Lord said to the angels: “Verily, I am going to place (mankind) generations after generations on earth.” They said: “Will You place therein those who will make mischief therein and shed blood, – while we glorify You with praises and thanks and sanctify You.” He (Allah) said: “I know that which you do not know.” (Qur’an, 2:30)

The interpretation of this concept by Muslim environmental scholars portrays men and women as custodians of the creation, who are provided with bounties that should be enjoyed within limits. This trusteeship must be carried out with justice and kindness to all creation. The interpretation of a Khalifah as a “master or vicegerent, trustee or tyrant” is central to the environmental teachings of Islam. If a Muslim understands by trusteeship that he or she can exploit and abuse natural resources, then they fail to understand the concept of Khilafah. Humankind needs to carry out their role as Khalifah with compassion, kindness, and sincerity – with justice (adl) and goodness (ihsaan). Our relationship with all the creation should reflect these qualities.

Moreover, belief in the hereafter and accountability for one’s actions further impress upon the minds and hearts of Muslims that humanity will be accountable for their actions, as well as the things in their care. As the Hadith reads: “The world is sweet and green (alluring) and verily Allah is going to install you as vicegerent in it in order to see how you act.” (Sahih Muslim).

In Islam, all the creation (khalq) is regarded as signs or ayat of Allah, worshiping and glorifying the Creator, even though humankind cannot perceive this. Nature therefore possesses an intrinsic value apart from its role as sustenance for humankind.

The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving. (Qur’an, 17:44)

Humankind’s relationship with the natural world is further elaborated by the following two principles, that of mizan (balance) and Taskheer (subservience). Taskheer (subservience) does not imply that humans possess the right to dominate or exploit the earth and should not be taken to mean “the ordinary conquest of nature,” but rather, use of the earth’s natural resources exercised according to Allah’s Will. This includes being mindful of the order and balance (mizan) within nature:

And the heaven: He has raised it high, and He has set up the Balance in order that you may not transgress (due) balance. (Qur’an, 55: 7-8)

When we contemplate the verse in Surah Ar-Rum (30:41), we find that humankind has been forewarned to desist from polluting and destroying the earth and to turn back from evil actions. Prophet Muhammad (peace be upon him) is the perfect expression of ethical behavior since his life depicts the Quranic message. In terms of environmental care, simple living, moderation, and respect and concern for all creation, his life abounds with examples of the Islamic environmental philosophy.

An oft-cited example from the Hadith, narrated by Abu Hurairah in Sahih Bukhari, illustrates the virtue of being kind to animals. The Prophet (peace be upon him) said, “A man saw a dog eating mud from (the severity of) thirst. So, that man took a shoe (and filled it) with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him enter Paradise.” In the day-to-day lifestyle of the Prophet (peace be upon him), exists a sublime example of moderation and simplicity.

In the last two centuries, the exploitation of the earth’s resources reached new heights (or lows). Too often one reads about the depletion of earth’s forests, the extinction of plants and animals and the threat of global climate change. Evidence of corruption or fasad, mischief, and destruction is widespread. The balance of the natural system has been disturbed. The unquenchable thirst for power and wealth, which underlies much environmental exploitation, is destroying this planet.

In the way of Islam, we find a message that embodies the principles needed to guide us out of the environmental crisis we face. Islam is a way of life in which justice, fairness, and compassion towards all of the creation is paramount. The challenge is to establish our lives upon these teachings and to swim against the tide of self-interest, greed, materialism, and destruction that is plundering our planet and its people.

-By Najma Mohamed, an environmental researcher and writer and is based in Cape Town, South Africa. Courtesy: The Muslim World League Journal, Makkah.