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TAG: Prophet Muhammad (peace be upon him)

Bidding Final Farewell To The Most Beloved

When news of the death of the Prophet (peace be upon him) was known, people were stunned. The believers felt that the whole city of Madinah sank into total darkness. They were like young children losing their parents. They did not know what to do. Despite the repeated hints by the Prophet of his impending death and the fact that the Qur’an mentions that possibility clearly, to lose him was, for his companions, something they could not imagine or visualize. He lived among them as one who was dearer to them than their souls. He was the sun of their lives. His death meant that they had to live in absolute darkness. For the Prophet to be withdrawn from their lives meant to them a vacuum that could never be filled. It was an event, which they could not imagine or comprehend. Some of them were physically paralyzed, others were dumb, and others still made statements, that they could not have thought out properly.

Umar ibn Al-Khattab himself could not make a proper judgment. He stood up to address the people and said: “Some hypocrites are alleging that God’s Messenger has died. God’s Messenger has not died. He has gone to his Lord as Moses (peace be upon him) had done before and was away from his people for 40 nights. He then returned after people had said that he had died. I swear that God’s Messenger shall return and chop off the hands and legs of those who allege that he has died.”

As Umar was making his speech, Abu Bakr arrived. He paid no attention to anything going on around him until he went into the room of his daughter Lady Ayesha, the Prophet’s wife. Abu Bakr went straight to uncover the Prophet’s face, knelt down, and kissed him, saying: “My father and my mother may be sacrificed for your sake. The one death that God has decreed that you shall experience, you have now had. You shall never die again.”

He covered the Prophet’s face and went out to find Umar still speaking to the people. Abu Bakr said to him: “Listen to me.” Abu Bakr began by praising God and thanking Him for His grace. He then said: “People, if any of you has been worshipping Muhammad, let him know that Muhammad is dead. He who worships God knows that God is always alive; He never dies.” He then recited a verse of the Qur’an, which may be translated as follows: “Muhammad is but a messenger before whom other messengers have passed. Should he die or be slain, would you turn back on your heels? He who turns back on his heels shall do God no harm. God shall reward those who give thanks to Him.” (3: 144)

When people heard Abu Bakr reciting that verse of the Qur’an, they seemed as if they had never heard it before. They had indeed heard it repeatedly, and they repeated it then. Umar said: “When I heard Abu Bakr reciting that verse I was stunned and perplexed. I fell down to the ground, feeling that my legs could not support me. I realized, however, that God’s Messenger was dead.”

The next thing to be done was to prepare the Prophet’s body for burial. His body needed to be washed like every dead person. Ali ibn Abu Talib, the Prophet’s cousin, and Al-Abbas’ two sons, Al-Fadl and Qutham, as well as Usamah ibn Zaid and Shaqran, the Prophet’s servant, were given that task. Aws ibn Khawli, a man from the Ansar, appealed to Ali to let him also attend. Ali supported the Prophet’s body on his chest, Al-Abbas and his two sons helped him turn the Prophet’s body while Usamah and Shaqran poured the water and Ali washed him.

Ayesha reports that when they were about to start washing the Prophet’s body, they did not know whether to take off his clothes or to wash him with his clothes on. They were in disagreement when they were overtaken by sleep. All of them sat down and dozed off. They heard a voice telling them to wash the Prophet’s body with his clothes on, so this was how they did it. They poured the water over his shirt and rubbed his body holding his shirt. They did not insert their hands underneath his shirt.

When they had finished washing him, they wrapped him in three robes. There were several suggestions concerning where to bury the Prophet. Some people suggested that he should be buried in his mosque. Others suggested that he should be buried alongside his companions. Abu Bakr, however, told them that he heard the Prophet say: “Every Prophet was buried in the place where he died.” That settled the matter. The bed on which the Prophet died was removed and his grave was dug there.

After the Prophet was wrapped for burial, he was put on his bed. Abu Bakr and Umar entered the room and said: “Peace be upon you, Messenger of God, with God’s mercy and blessing.” A number of the Muhajirin and the Ansar went in with them, as many as the room could accommodate. They spoke the same greetings and stood up in rows to offer the prayer for the deceased, the Janazah prayer. No one led the prayer as an Imam. Abu Bakr and Umar, however, were in the first row next to the Prophet. They said: “Our Lord, we bear witness that he has conveyed to us what has been revealed to him, given good counsel to his nation, struggled for God’s cause until God has given triumph to His religion at his hands, and until God’s words were complete. People believed in Him alone without partners. Our Lord, place us with those who follow the word revealed to him and join us to him so that he recognizes us and You make us known to him. For he was compassionate and merciful to those who believed.

When they had finished they left the room to allow another group of the Muslims to go in and offer the Janazah prayer for the Prophet. They were followed by other groups as the room could accommodate. When all men had offered their prayers, women went in also in groups to do the same. Children then followed in groups. However, there was no congregational prayer for the deceased. Everyone prayed on his own. This took the whole of Tuesday and the Prophet was buried on Wednesday.

Most reports confirm that the Prophet was 63 when he died, although some suggest that he was 65. Normally, prophets start to receive their revelations at the age of 40. The Prophet lived after that for 13 years in Makkah and 10 years in Madinah. That he was 63 is perhaps more accurate.

What Is Islam?

What is Islam?
Islam is an Arabic word meaning “surrender” or “submission.” It is a faith that encompasses approximately one-fifth of humanity. Its adherents reside in almost every country of the world and comprise majorities in large segments of Africa, the Middle East, the Indian subcontinent, and Asia. Approximately more than 6 million Americans follow Islam.

The Origins of Islam
The historical origins of Islam date back to seventh-century Arabia. The Prophet Muhammad (peace be upon him), an aristocratic Arabian born and raised an orphan in the sanctuary city of Makkah, experienced a revelation in his fortieth year. He began to preach to his own people, most of whom initially persecuted him. After thirteen years of suffering with patience and endurance, he migrated to the nearby city of Madinah. For over twenty-three years, beginning in 610 C.E., the Prophet orally transmitted the Qur’an. Muslims believe the Qur’an was revealed from God through the archangel Gabriel. In it, a cosmology, a theology, and an elaborate eschatology are described. By the end of the Prophet’s life in 632 C.E., almost the entire Arabian Peninsula had converted from paganism to Islam, and within a hundred years, its followers stretched from France to China.

Although considered the youngest of the three great Abrahamic faiths that include Judaism and Christianity, Islam does not view itself as a new religion but rather as a reformed Abrahamic faith. Muslims believe that the Qur’an corrects distortions of previous prophetic dispensations while not departing from the aboriginal faith of humanity, which according to the Muslims is Islam or submission to one God. While Muslims believe all prophets have taught the unity of God and that their beliefs about God were the same, their actual practices have changed to suit various times and places. According to Muslims, this is why religions tend to differ outwardly while retaining an essential inward truth common to them all. However, the Qur’an declares its message as uniquely universal applying to all people for all remaining time.

When Was The Last Time You Raced With Your Wife?

You might mockingly or disapprovingly smile, yet the question remains, for it bespeaks an invitation to you to follow the Sunnah of the Prophet, sallallaahu alayhi wa sallam, in his kind attitude toward his wives.

If you claim to follow and love the Noble Messenger of Allah, sallallaahu alayhi wa sallam, Sunnah, in keeping a beard, cleaning your teeth with a Siwaak (tooth stick), and shortening your clothes to reach above the ankle, you are likewise required to emulate him in the way he treated his spouses.

Moreover, the leniency, mercy, and patience of the Prophet, sallallaahu alayhi wa sallam, with his wives is not merely his tradition, but an obligation confirmed by many Quranic verses, among which is the one in which Allah The Almighty Says (what means): {And live with them in kindness.} [Quran 4:20]

He (PBUH) said: “He is the best amongst you who is the kindest towards his wives and I am the kindest amongst you towards my wives.”

Thus, racing was a compassionate gesture of the Prophet, sallallaahu alayhi wa sallam, in order to be friendly and open with his wives.

Aaishah [Allah be pleased with her] narrates that as a young and thin girl, she was once accompanying the Prophet, sallallaahu alayhi wa sallam, on one of his journeys. He, sallallaahu alayhi wa sallam asked his Companions to move ahead of them, which they did. He, sallaallahu alayhi wa sallam, then asked to race with her; she did and won.

Sometime later, after she had forgotten about this, she was with the Prophet, sallallaahu alayhi wa sallam, on another of his journeys and he wanted to race her. She wanted to excuse herself, by telling him she could not, since she had gained some weight, but he, sallallaahu alayhi wa sallam, insisted. They raced and this time he (PBUH) won; so the Prophet, sallallaahu alayhi wa sallam, laughed and said; “This [is] for that.”

Some husbands content that they do not race with their wives because they are too busy and have many responsibilities. Our retort is that by no means can they be busier than the Prophet, sallallaahu alayhi wa sallam, who bore the responsibility of conveying the Message of Islam to the entire world.

He also led the army in combat alongside running errands for his family and doing household chores. Nevertheless, all this did not stop him from twice racing with his wife Aaishah[RA].

Other husbands might argue that the streets are not a suitable place for racing; so, they can surely take their wives away from people, on a picnic.

Moreover, competition is not just in running.

One can compete to win in a permissible electronic game or general knowledge quiz, in which one can ask each other questions and keep score.

The third group of husbands believes that such competitions may cause their wives to become too bold and eventually challenge them.

This is not true, because the Prophet, sallallaahu alayhi wa sallam, raced with his wife, so this is an act to be followed, for copying his behavior with his wives can bring nothing but good.

Also, modern research has established that being kind and easygoing with one’s wife makes it easier for her to be mindful of you.

There are lessons to be learned from the aforementioned incident related by Aaishah concerning the Prophet’s, sallallaahu alayhi wa sallam, kindness toward his wives.

1- The Prophet, sallallaahu alayhi wa sallam, was the one to ask for a race both times.
This teaches husbands that they should take the initiative in such competitions. Wives may be too busy with housework or fear rejection or, as is the generally innate nature of women, be too shy to propose such an idea.

However, on their part, they should try to urge their husbands when they see they are free and in a good mood.

2- A husband should not incessantly brag of superiority over his wife.
We notice that the Prophet, sallallaahu alayhi wa sallam, outran Aaishah after she had already outrun him the first time.

3- Alternately, a husband should neither always deliberately lose for the sake of his wife or the competition would be meaningless.
The factor that decided the winner of Aaishah the first time was her youth and fitness, and when she put on some weight, the Prophet, sallallaahu alayhi wa sallam, outran her.

4- A husband should remember that such competitions are just for amiability and fun.
Neither of the spouses should get worked up or a row could ensue and the activity would lose its desired aim. This can be understood from the reaction of the Prophet, sallallaahu alayhi wa sallam, who only cheerfully referred to his win to counter that of Aaishah’s.
Verily in the noble way of the Prophet, sallallaahu alayhi wa sallam is there a recipe for happiness

 

The Prophet’s Night Journey: Incidents And Significance

AS far as the issue of the Prophet’s (peace be upon him) night journey (Al-Israa’ and Al-Mi’raj) is concerned, we’d deal with it from the following dimensions:

1. Its time and incidents
As for its exact date, it is still controversial and no consensus has been reached. However, the majority of scholars are in favor of a date between 16-12 months prior to the Prophet’s (PBUH) migration to Madina.

It was during this period that the Prophet (PBUH) was made to undertake a night journey from the Kaaba to Al-Masjid Al-Aqsa in Jerusalem. Then he was borne to the celestial regions where he witnessed the seven Heavens, met the Prophets (of yore and saw the remarkable signs of divine majesty about which the Qur’an says: “The sight (of Prophet Muhammad, peace be upon him) turned not aside (right or left) nor it transgressed beyond the limit (ordained for it). Indeed he (Muhammad, peace be upon him) did see of the Great Signs, of his Lord.”(Surah 53: 17-18)

The occurrence of the event at that time was meant to confer honor upon the Prophet (PBUH). It signified something like viands of higher regale in order to console and alleviate the feelings of distress caused to him by the persecution of the pagans at Taif. After the incident of Al-Israa’ and Al-Mi’raj, the Prophet (PBUH) told the people about his nocturnal journey, but the Quraysh mocked him and shook their heads in disbelief stating that it was inconceivable and beyond the bounds of reason. When Abu Bakr (Allah be pleased with him) saw the Quraysh accusing the Prophet (PBUH) of falsehood, he said, “What makes you wonder about it? If he said this, then it must be true. By Allah, he tells me that the revelation is sent down to him from Heaven in a flash or in an instant during the day or night and I believe him. This is even more unimaginable and difficult than what seems to astound you.”

2. Real significance of Al-Israa’ and Al-Mi’raj
The journey of Al-Israa’ and Al-Mi’raj did not occur in a routine or ordinary run of things. It was only to demonstrate the profound phenomena of the Kingdom of Allah in the Heavens and the earth to the Prophet (PBUH) of Islam. More than that, such a prophetic journey of tremendous importance alludes to a number of other significant and complex realities of far-reaching concern to humanity.

The two Qur’anic chapters (Surahs) of Al-Israa’ and An-Najm revealed in connection with this Heavenly journey indicate that Muhammad (peace be upon him) was charged with the office of prophethood for both the Houses of Allah, those in Jerusalem and Makkah, and was sent as the leader of the East and the West or the entire human race until the end of time.

As the inheritor of all the Prophets (peace be upon them all) of old, he represented the fulfillment and consummation of mankind’s religious development. His nightly journey from Makkah to Jerusalem expresses, in a figurative way, that his personality conformed and alluded to the oneness of Al-Masjid Al-Haram at Makkah and Al-Masjid Al-Aqsa at Jerusalem. That all the Prophets (peace be upon them all) arrayed themselves behind him in Al-Masjid Al-Aqsa shows that the doctrine of Islam, preached by him, was final, universal and all-comprehensive, meant for every class and section of human society throughout the ages.

The event is, at the same time, indicative of the comprehensiveness of the prophethood of Muhammad (PBUH) and the place accorded to his followers in the great task of humanity’s guidance and the distinctive character of his message.

Frankly speaking, the incident of Al-Israa’ and Al-Mi’raj represents a demarcation line between the regional, limited, and variable rules of divine guidance entrusted to the Prophets of old and the global, comprehensive, and abiding principles of faith conferred on the universal leader of the human race. Had the Prophet (peace be upon him) been a sectional or regional guide, a national leader, the savior of any particular race or the restorer of the glory of any particular people, there would have been no need to honor him with the ascension to the Heavens nor would he have been required to perceive the hidden phenomena of the Heavens and the earth. Nor would it have been necessary to create a new link between the celestial and the earthly boundaries of the Divine Kingdom; in that case, the confines of his own land, his surroundings environs, and the times would have been sufficient enough and there would have been no need for him to divert his attention to any other land or country. Neither his ascension to the most sublime regions of the Heavens and to the “Lote-Tree of the Farthest Limit” or even the nocturnal journey to the far-away Jerusalem, then in the grip of the powerful Christian Empire of Byzantium, would have been necessary at all.

The Journey of Al-Israa’ and Al-Mi’raj of the Prophet (PBUH) was a divine proclamation that he had nothing to do with the category of national or political leaders whose endeavors are limited to their own country and nation, for they serve the nations and races to which they belong and a product of their time, they serve the need of a particular juncture. The Prophet (PBUH) of Islam, on the contrary, belonged to the luminous line of the Messengers of Allah (peace be upon them all) who communicate the inspired message of Heaven to the earth. They are links between Allah and His creatures.

3. The prescription of prayer
On this occasion, Allah made 50 prayers a day obligatory for the Prophet (PBUH) and his followers. The Prophet (PBUH) constantly implored Allah for the reduction of the prayers until the Lord was also pleased to limit these to only five times daily. The Lord was also pleased to declare that whoever properly performs these five-times daily prayers would be recompensed for all the 50 daily prayers enjoined earlier.

Return To Tawheed: Solution Begins With The Individual

The Kalimah (word) of Tawheed, La ilaha ill-Allah, came to correct belief – not only that of the ancient polytheists but of all men up until the Day of Judgement. It testifies that there is no divinity except Allah none other than Him and none along with Him. None is similar to Him, none creates and sustains except Him, and none has the right to govern creation but Him. The concept of Tawheed necessarily overflows into all aspects of belief and worship into all aspects of life.

Whether he recognizes it or not, man is totally indebted to his Creator for his continuing existence hour by hour, not to mention such blessings as his many possessions and abilities.

Knowing that Allah alone is the Creator – the Sustainer, the Provider, the Controller, the source of all benefit and harm in whose hands is the Judgment and the final destination of men – requires through common sense and reason that He alone be worshipped.

Although the concept of worship (ibadah) has been gradually reduced in common usage to mean little more than the performance of certain religious rites and rituals, the original and true definition is comprehensive.

It encompasses all actions and intentions motivated by a recognition of greatness – that combination of love and fear, producing efforts to please the Lord Alone and to avoid His displeasure.

An object of worship continually occupies the mind of the worshipper and consequently governs his behavior, both consciously and unconsciously.

When applying the correct definition, it becomes clear that despite lip-service to “La ilaha ill-Allah,” one’s object of worship could well be something other than Allah.

“Have you seen him who takes his own lust (vain desires) as his god, and Allah knowing (him as such), left him astray…?” (Qur’an, 45:23)

Pursuers of falsehood like those who embrace political ideologies might assume that by bowing to Allah in prayer, they worship Him alone. But Prophet Muhammad (peace be upon him) firmly corrected this misconception.

Once, Adiyy Bin Hatim entered while the Prophet was reciting a verse from the Qur’an: “They took their rabbis and their monks as lords besides Allah and (they also took as their Lord) Messiah, Son of Mary, while they were commanded to worship none but One God…” (Qur’an, 9:31)

Adiyy (a former Christian) said, “O Messenger of Allah, they did not worship them.” The Prophet (peace be upon him) replied, “Did they (the priests) not tell them (the people) that the Haraam was Halaal and that the Halaal was Haraam and (the people) followed them in that?” When Adiyy admitted, “Yes,” the Prophet stated, “That was their worship of them.” (Ahmad and Al-Tirmidhi)

Willful obedience to what is disobedience to Allah is impermissible. Worship in the above Hadith was defined as obedience – a fact that becomes evident from even a superficial study of the Qur’an in which Allah orders repeatedly:

“Obey Allah and the Messenger.” (Qur’an, 3:32; 3:132; 4:59; 8:1; 8:64; 24:54; 47:33; 58:13; and 64:12) Many other verses, although worded differently, carry the same meaning.

“The command (or the judgment) is for none but Allah…” (Qur’an, 12:40)

Two types of shirk were common both before and after the commissioning of the prophethood of Muhammad (peace be upon him). The first of these is the dedication of acts of worship (especially du’a) to others besides Allah while still claiming belief in Him. The Qur’an orders:

“And invoke not any other god along with Allah. There is no god but Him.” (Qur’an, 12:40)

The other type of shirk is the willful adherence to laws and rulings other than those of Allah.

“Have you seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut (false judges, etc.) while they have been ordered to reject them…?” (Qur’an, 4:60)

The absence of Tawheed is sadly evident today in the acceptance of foreign philosophies, political oppression, innovations in religion, and countless forms of disobedience. Allah warns:

“Follow what has been sent down unto you from your Lord. And do not follow any patrons besides Him.” (Qur’an, 7:3)

“And if you obey most of those on earth, they will mislead you far away from Allah’s Path.” (Qur’an, 6:116)

Reform will be accomplished only when the majority of Muslims return to the true worship of Allah and do not tolerate Shirk. The Jihad against tyranny and oppression everywhere on earth will neither be accepted by Allah nor aided by Him until the participants are truly dedicated to His cause and free of all other motivations. Jihad against the self and refinement of the soul should be the first step.

“Indeed, Allah will not change the condition of a people until they change what is in themselves…” (Qur’an, 13:11)

The solution begins with the individual… in the soul.

– An excerpt from Realities of Faith, Abul-Qasim Publishing House

Significant Role Of Women Companions Of The Prophet

When people became Muslim, they were eager to know more about Islam. During the lifetime of the Prophet (peace be upon him), he was the only source from which they could learn their faith. They realized that by adopting Islam, they committed themselves to a fundamental change in their life pattern and the way they conducted their affairs. Hence, they went to him asking about everything that occurred to them. Men and women sought his guidance. Therefore, it was not uncommon that they should meet and exchange information, or discuss matters. They found nothing wrong with that. Nor did the Prophet at any time point to any need of separation between men and women. We will cite some examples of this, making clear that such exchanges occurred all the time in the early period of Islam. The first is the case of Asma’ bint Umays. She was visiting Lady Hafsah bint Umar, the Prophet’s wife when she had a bit of an argument with Umar about their relative positions. Asma’ had been among those who emigrated to Abyssinia and stayed there for many years until the Prophet instructed them to come back. She was upset by Umar’s remark and she went to seek clarification from the Prophet.

Abu Musa Al-Ashari reports: When the Prophet came in, she said: “God’s Messenger! Umar has just said, ‘We have had the honor of emigrating with the Prophet before you. We have a better claim than yours to the companionship of God’s Messenger (peace be upon him).’ The Prophet asked her, ‘What was your reply to him?’ She reported her answer in the following words: ‘No, by God. You were with God’s Messenger (peace be upon him) who fed those of you who were hungry and admonished the ignorant, while we were in the land of hostile strangers, staying there only for the sake of God and His Messenger… We were often abused and we were scared.’ The Prophet said: ‘He does not have a better claim to me than you. He and his fellow Muslims have the reward of one emigration, while you, the people of the boat, shall have the reward of two emigrations.’ Asma’ added: ‘Abu Musa and the people who came on the boat from Abyssinia came in groups to see Asma’ and ask her about this Hadith. Nothing in this world gave them more joy and greater happiness than what God’s Messenger said to her.'” (Related by Al-Bukhari and Muslim.)

Amir Al-Shaabi was a famous scholar of the Tabieen generation, which followed that of the Prophet’s companions. He said to Fatimah bint Qays, who was one of the early Muslim women to emigrate: “Tell me a Hadith which you yourself had heard from the Prophet, not reporting it through anyone else.” She said that she could easily do that if she had a mind to it. He insisted and she reported to him the following Hadith: “I heard the caller announcing prayer to be held shortly (which meant that a public meeting would be held). I went out to the mosque and joined the Prophet’s prayer. I was in the women’s row that was immediately behind the men’s rows. When the Prophet finished the prayer, he sat on the pulpit smiling. He said: ‘Let everyone stay where they are. Do you know why I have asked you to come?’ They said: ‘God and His messenger know best.’ He said: ‘I have not asked you to come in order to announce anything pleasant or unpleasant. I only want to tell you that Tameem Al-Dari was a Christian man who came forward and declared himself a Muslim, pledging his loyalty to me. He told me something that was in agreement with what I had told you about the Impostor who would claim to be the Messiah. He said to me that he went on a boat in the sea with thirty people…'” (Related by Muslim.)

The Hadith goes on to report what the Prophet said, but we are now interested only in this first part which makes clear that men and women were equal in seeking knowledge and that they met as they pursued what they wanted. Here Fatimah mentions that she was in the first of women’s rows and listened to the Prophet as he gave them this information.

In fact, the Prophet’s companions did not find it odd that they should seek knowledge from the opposite sex. Tawoos, a famous scholar of the Tabieen generation, reports: “I was with Ibn Abbas when Zayd ibn Thabit said to him: ‘Did you rule that a woman pilgrim who is in her period could leave before she had performed the tawaf of farewell?’ Ibn Abbas said: ‘If you are unsure, then go and ask this Ansari woman (he named her) whether it was God’s messenger who ordered her to do so.’ When Zayd ibn Thabit came back to meet Ibn Abbas he said to him: ‘I see that you have said the truth.'” (Related by Muslim.)

This is just one example of men seeking to learn from women. We mentioned many other examples when we discussed how the Prophet’s companions sought to learn from his wives what he said about different issues. Needless to say, when the Prophet traveled for his pilgrimage, there were many occasions when men and women met and exchanged information, or learned together from the Prophet. Here are three examples, the first of which suggests that the Prophet gave a general order, applying to men and women alike: Lady Ayesha reports: “We went out with the Prophet on his farewell pilgrimage. We all declared our intention to do the Umrah. Then the Prophet announced: ‘Whoever has brought his sacrifice with him should declare their intention to do the pilgrimage and the Umrah together. They must not release themselves from consecration until they had done their duties for both.'” (Related by Al-Bukhari and Muslim.)

Yahya ibn Al-Hussayn quotes his grandmother as saying: “I went out with the Prophet on his farewell pilgrimage. I saw him when he did the stoning at Jamrat Al-Aqabah and then left. He was on his camel, and Bilal and Usamah were with him. One of them was leading the camel and the other holding his robe above the Prophet’s head to shelter him from the sun. The Prophet said many things before I heard him saying: “If a slave whose ears and nose have been cut (and the reporter thought that she described the slave as ‘black’) is appointed your leader and he implements God’s book, then you must listen and obey him.” (Related by Muslim.)

Ibn Abbas reports that “the Prophet met a group of travelers at Al-Rawha’ and asked them who they were. They said: ‘We are Muslims. Who are you?’ He said: ‘I am God’s messenger.’ A woman lifted her baby son and asked him: ‘Can this one perform the pilgrimage?’ He said: ‘Yes, and you earn a reward.'” (Related by Muslim.)