Islam and Tolerance

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Islam And Tolerance

Treatment of Non-Muslims By TheProphet (May Allah’s Peace and

Blessings be Upon Him) of Islam

Shaikh-ul-Wazaaif, Hazrat Hakeem

Tariq Mehmood Majzoobi ChughtaiPhD, USA

August 23, 2014

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Islam and Tolerance 1

Office of Monthly UbqariCenter of Peace and Spirituality,

78/3, Ubqari StreetNear Qartaba Mosque, Mazang Chongi, Lahore

Pakistan

Copyrights are Reserved With UbqariInstitute

Title: Treatment of Non-Muslims By The Prophet(May Allah’s Peace and Blessings be Upon Him) ofIslamAuthor: Shaikh-ul-Wazaaif, Hazrat Hakeem TariqMehmood Majzoobi ChughtaiPublisher: Office of Monthly Ubqari, Center ofPeace and Spirituality, 78/3, Ubqari Street, NearQartaba Mosque, Mazang Chongi, Lahore, Pak-istanEdition: First

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Contents

Prologue 15

1 Islam and Tolerance 181.1 Prohibition of Inappropriate Words . 19

1.1.1 O Allah! Bestow Upon Them 201.1.2 Did not Complain at All . . . 211.1.3 I Had Different Expectations

From You . . . . . . . . . . . 211.2 Tolerance of Hazrat Muhammad (may

Allah’s peace be upon him) DuringThe Incident of Ifk . . . . . . . . . . 21

1.3 Hosted Christians in Masjid-e-Nabwi 251.3.1 Hospitality Towards the Del-

egation of Taaif . . . . . . . . 251.3.2 Hospitality Towards the Am-

bassadors of Ethiopia . . . . . 261.3.3 Reaction to a Disgusting Act 26

2

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1.3.4 Affection and Mercy TowardsNon-Muslims . . . . . . . . . 28

1.3.5 O Allah! Show guidance toDose . . . . . . . . . . . . . . 29

1.4 Release Them After Charging Fine . 301.4.1 Keep the Prisoners Like Guests 311.4.2 If You Capture Them, Act With

Mercy . . . . . . . . . . . . . 321.5 Preach Islam With Kindness . . . . . 33

1.5.1 Generosity Towards Enemies . 341.6 Generosity Towards Enemies . . . . . 351.7 Go! Today All of You Are Free . . . 371.8 Abu Jahal’s Attempt to Assassinate

Holy Prophet Hazrat Muhammad (MayAllah’s Peace and Blessings be UponHim . . . . . . . . . . . . . . . . . . 40

1.9 Face Drenched in Blood, But No Com-plaints . . . . . . . . . . . . . . . . . 441.9.1 For the Intellectually Curious 46

1.10 Gentle Treatment of the Prisoners ofWar . . . . . . . . . . . . . . . . . . 47

1.11 A Humane Constitution of War . . . 481.12 Muslims Even Gave Their Own Food

to the Prisoners . . . . . . . . . . . 501.12.1 A Strange Pledge of Abu Su-

fiyan . . . . . . . . . . . . . . 511.12.2 The Pledge of Abu Sufiyaan’s

Wife . . . . . . . . . . . . . . 51

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1.13 Flames of Revenge in Makkah andthe Elegant Conduct of Hazrat Muham-mad (PBUH) . . . . . . . . . . . . . 521.13.1 A Prisoner of War, Abu al-

Aas’s, Accepts Islam . . . . . 531.14 Courtesy of Hazrat Muhammad (PBUH)

Upon Being Surrounded By A Jew . 541.14.1 Can the World Present Such

an Example... ? . . . . . . . . 561.15 The Incident of the Keys of Kaaba . 571.16 Never Complained About the Slan-

derers . . . . . . . . . . . . . . . . . 611.16.1 Invitation of Islam to the Chiefs

of Taaif . . . . . . . . . . . . 621.17 A Shower of Stones on Hazrat Muham-

mad (PBUH) . . . . . . . . . . . . . 631.17.1 Disposition Towards Servants 641.17.2 O Lord! Shower Flowers on

the Land of Stones . . . . . . 651.18 Prayer for Infidels of Makkah . . . . 671.19 General Amnesty for Murderers and

Tyrants . . . . . . . . . . . . . . . . 681.19.1 Finding Three Major Crimi-

nals and Pardoning Them . . 691.20 Generous Treatment Towards an Old

Enemy . . . . . . . . . . . . . . . . . 701.21 Height of Benevolence and Happy Pris-

oners . . . . . . . . . . . . . . . . . . 72

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1.21.1 Generosity of a CompanionWith a non-Muslim Child andHis Mother . . . . . . . . . . 73

1.22 Prisoners Refused to Go Back . . . . 741.23 Treatment of Enemies in a Dignified

Manner . . . . . . . . . . . . . . . . 761.23.1 Ordained to Talk Politely With

Pharaoh . . . . . . . . . . . . 771.23.2 Extreme Tolerance in Spite of

Misbehavior . . . . . . . . . . 781.24 Elegant Treatment Towards the Worst

Enemy of Islam . . . . . . . . . . . . 791.24.1 Capture of Sumamah (RA) and

His Coming to Medina . . . . 791.24.2 Freedom of Sumamah (RA) . 801.24.3 Acceptance of Islam . . . . . 81

1.25 Assassins Became Chauvinists . . . . 821.25.1 Freedom of Wahab bin Umair 821.25.2 Poverty of Abu Azzah, the Poet 83

1.26 Coming of Hazrat Sumamah to Makkahfor Umrah . . . . . . . . . . . . . . . 851.26.1 Associating Sumamah (RA)

With Irreligiousness . . . . . . 861.26.2 Nobody Was Ever Returned

Empty-Handed . . . . . . . . 871.27 Affection For the Sons of Abu Lahab 871.28 Forgiveness, Patience and Prohibi-

tion of Bloodshed . . . . . . . . . . . 89

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1.28.1 The Recommendation to For-give Upon Gaining Authority 90

1.29 Prayer for the Forgiveness of The Quraish 911.30 Oppression of the Infidels of Makkah

Before Migration . . . . . . . . . . . 931.30.1 Prayer For the Infidels of Quraish 94

1.31 A Prayer in the Favor of the Tribe ofDose . . . . . . . . . . . . . . . . . . 951.31.1 The Acceptance of Islam by

the Mother of Abu Hurairah(RA) . . . . . . . . . . . . . . 96

1.32 Elegant Behavior With Barbaric Jews 971.33 Contempt About Oppressing Birds

and Insects . . . . . . . . . . . . . . 991.33.1 Killing an Enemy With Torture100

1.34 Funeral Prayers for the Worst En-emy of Islam . . . . . . . . . . . . . . 1021.34.1 The Intention to Pray for For-

giveness for an Enemy of Is-lam for More Than SeventyTimes . . . . . . . . . . . . . 103

1.34.2 The Suggestion of Hazrat UmarFarooq RA . . . . . . . . . . 104

1.35 The Apology of a Beduin and Mercyof Hazrat Muhammad may Allah’speace and blessings be upon him . . 105

1.36 Bestowment Upon Maalik bin Auf . . 1071.36.1 The Honor of Faith . . . . . . 1071.36.2 Heavenly Teaching . . . . . . 108

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1.37 Transformation of the Nest of Con-spiracies into a Sanctuary of Peace . 1091.37.1 Breaking of Manaat by Ibn-

e-Harb . . . . . . . . . . . . . 1101.38 Announcement of Absolution for the

Murderer of Companions . . . . . . . 1111.39 Elegant Conduct of Apostle of Allah

(PBUH) and Peace in Makkah . . . . 1141.40 Persecution by the People of Taaif . . 116

1.40.1 The Refusal to Destroy thePeople of Taaif . . . . . . . . 118

1.41 Concessions to the Christians of Na-jraan . . . . . . . . . . . . . . . . . . 1191.41.1 Reverence of the Christian Re-

ligion During the Era of HazratAbu Bakar (RA) . . . . . . . 120

1.42 Apology of Impostors to Hazrat Abu-Bakar (RA) . . . . . . . . . . . . . . 1211.42.1 Punishment of a Blasphemous

Person and Annoyance of HazratAbu Bakar (RA) . . . . . . . 122

1.43 Religious Independence of non-Muslims1241.43.1 Security of the Rights of Non-

Muslims . . . . . . . . . . . . 1241.44 Abject Plight of Christians and Jews 125

1.44.1 A Change in the Plight of non-Muslims . . . . . . . . . . . . 126

1.45 Tolerance Towards Christians and Jews129

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1.45.1 The Pact of Hazrat Muham-mad (may Allah’s peace beupon him) With the Jews ofMedina . . . . . . . . . . . . 129

1.45.2 Basic Points of the Pact . . . 1301.45.3 Brutality Against non-Muslims!

Never!! . . . . . . . . . . . . . 1311.46 Tolerance of Hazrat Umar Farooq (RA)

for a Jew . . . . . . . . . . . . . . . . 1321.47 Conduct With Christians . . . . . . . 135

1.47.1 An Interesting Event of Ele-gant Treatment . . . . . . . . 136

1.48 Guarding the Rights of Religious Rightsof the Christians . . . . . . . . . . . 1371.48.1 Audacity, Generosity and Imar-

tiality . . . . . . . . . . . . . 1381.49 Prohibition of Muslims to Occupy non-

Muslims’ Properties and Wealth . . . 1391.49.1 Prohibition of Barbaric Oc-

cupation of non-Muslims . . . 1401.49.2 Illegitimacy of Buying non-

Muslims Lands . . . . . . . . 1411.50 Opinions of Hazrat Umar (RA) on

His Death Bed . . . . . . . . . . . . . 1411.50.1 Keep the Doors Open for the

Needy . . . . . . . . . . . . . 1431.51 Hazrat Umar (RA) and His Chris-

tian Slave . . . . . . . . . . . . . . . 144

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1.51.1 Elegant Conduct of the Com-panions (RA) . . . . . . . . . 145

1.52 Highest Example of Tolerance . . . . 1461.52.1 When a non-Muslim Said: No

Doubt Your Prophet is Truth-ful . . . . . . . . . . . . . . . 147

1.53 A Strange Way of Dealing With thenon-Muslim of Jerusalem . . . . . . . 148

1.54 Peace and Protection for Life, Prop-erty and the Church and Temples . . 150

1.55 The Elegant Strategy of Hazrat UmarFarooq (RA) . . . . . . . . . . . . . . 1511.55.1 Elegant Treatment of a Qibti

Moneyed . . . . . . . . . . . . 1521.56 Treatment of Non-Muslims During

the Time of Treason and Revolt . . . 1531.57 Hazrat Umar (RA) and his Handling

of Mutinies . . . . . . . . . . . . . . 1551.58 Muslims in the Roman Empire . . . . 1571.59 Tolerance of Hazrat Usman (May Al-

lah be Pleased With Him) . . . . . . 1591.59.1 Elegant Treatment of the Chris-

tians of Najraan . . . . . . . . 1611.60 Religious Tolerance of Hazrat Ali Al-

Murtaza(May Allah Be Pleased WithHim) . . . . . . . . . . . . . . . . . . 1621.60.1 Popularity of Hazrat Ali (RA) 163

1.61 The Kindness of Hazrat Ali (RA) To-wards Non-Muslims . . . . . . . . . . 164

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1.61.1 Conspiracies of Khaarijis andElegant Treatment of HazratAli (RA) . . . . . . . . . . . . 165

1.62 How Yemen Became a Muslim Country1671.63 Tolerance of Hazrat Ali (RA) Towards

Non-Muslims . . . . . . . . . . . . . 1691.63.1 A Decision in Favor of a Chris-

tian Thief . . . . . . . . . . . 1701.64 Getting Along With Christians . . . 1711.65 Conversion of a Fire-Worshipper . . . 1731.66 Love and Adoration of Hazrat Khawaja

Moin-ud-din Chishti . . . . . . . . . 1771.67 An Interesting Incident . . . . . . . . 1781.68 Mystery of Sheikh Jalal-ud-din and

a Hindu Yogi . . . . . . . . . . . . . 1811.69 The Elegant Conduct of Saaien Tawakkal

Shah Anbaalwi (RA) . . . . . . . . . 1831.69.1 Care for a Hindu Neighbor . . 184

1.70 Restoration of the Archbishop . . . . 1841.71 Good Demeanor of a Friend of Allah 1861.72 Hazrat Ba-Yazeed Bastaami and His

Jewish Neighbor . . . . . . . . . . . . 1881.73 The Sufi Path . . . . . . . . . . . . . 1891.74 Forgiveness and Mercy and Benevo-

lence Towards Enemies . . . . . . . . 1911.74.1 Encouragement and Affection 192

1.75 Tolerance of a Sufi . . . . . . . . . . 1931.76 Matters Concerning Trade . . . . . . 1951.77 Sympathy Towards a Christian Lady 197

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1.78 On Courteous Behavior . . . . . . . . 1991.78.1 Signs of Courteous Behavior . 200

1.79 Love Your Neighbor As You Love Your-self . . . . . . . . . . . . . . . . . . . 201

1.80 Conquest of Samarkand . . . . . . . 2021.81 The Story of a Pirate Who Used to

Rob Christians and Jews . . . . . . . 2041.82 Universal Love . . . . . . . . . . . . 2061.83 Advice of Behaving Nicely With a

Polytheistic Woman . . . . . . . . . . 2081.84 Treatment of non-Muslims With Love

and Affection . . . . . . . . . . . . . 210

2 Worship Places of non-Muslims, TheirRights and our Obligations 2132.1 Islam as a Peaceful and a Calm Re-

ligion . . . . . . . . . . . . . . . . . . 2142.2 AWonderful Message of Peace, Well-

being and Peace for the Whole Hu-manity . . . . . . . . . . . . . . . . . 215

2.3 Those Three Who Died Were Not ofHindus, They Were Ours . . . . . . . 216

2.4 Islamic Teachings and Security of theWorship Places of non-Muslims . . . 218

2.5 An Appeal of Hazrat Muhammad (PBUH)to Allah Almighty on Behalf of a Non-Muslim . . . . . . . . . . . . . . . . . 218

2.6 Same Rules for Muslims and non-Muslims in Islam . . . . . . . . . . . 219

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2.7 There is no Compulsion in ReligionAccording to Islam . . . . . . . . . . 220

2.8 A Pact for Polytheists and Muslims . 2202.9 Respect of Worship Places of non-

Muslims by Hazrat Muhammad (PBUH)2212.10 The Companions (RA) Gave a Writ-

ten Guarantee for the Security of theChurches . . . . . . . . . . . . . . . . 222

2.11 Conquest of Egypt and Freedom ofWorship to the Christians . . . . . . 223

2.12 The Grand Mosque of Damascus anda Place Associated With a Church . . 223

2.13 It is Forbidden Even to Look at non-Muslims With an Evil Eye . . . . . . 224

2.14 Gifts for the Persistently Tormentingnon-Muslims . . . . . . . . . . . . . . 225

2.15 Hospitality Towards a non-Muslim Neigh-bor . . . . . . . . . . . . . . . . . . . 226

2.16 Love and Affection With the non-Muslim Prisoners of the Battle of Badr226

2.17 Common Amnesty for the non-MuslimWho Disturbed for the Whole Night 226

2.18 Imam Azam (RA) Himself Freed aDrunkard non-Muslim from Prison . 227

2.19 Tasbih Khana and Concern for theSleep of the non-Muslims . . . . . . . 228

2.20 Accountability of Allah Upon Dis-turbing a non-Muslim’s Sleep . . . . 229

2.21 The Message of Tasbih Khana Lahore 229

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2.22 Tolerance and Openheartedness of Sal-adin With non-Muslims . . . . . . . 230

2.23 Saladin and Christians . . . . . . . . 2312.24 The Elegant Treatment of non-Muslims

by Mughal Emperors . . . . . . . . . 2322.25 Mughals Always Protected the Wor-

ship Places of non-Muslims . . . . . . 2332.26 non-Muslim, Muslim Riots Were Never

Heard, Read or Written About Dur-ing the Reign of the Mughals . . . . 233

2.27 A Verification of the Encyclopedia ofBritannia . . . . . . . . . . . . . . . 234

2.28 Height of Tolerance With non-Muslims2352.29 Muslim Rulers As Well Wishers of

the Protection of Worship Places ofthe non-Muslims . . . . . . . . . . . 235

2.30 Rule of Justice Without National, Racialand Religious Boundries . . . . . . . 236

2.31 Treatment of the Christians in theOttoman Empire . . . . . . . . . . . 236

2.32 A Wonderful Example of Mercy To-wards non-Muslims . . . . . . . . . . 237

2.33 Ten Wills of Hazrat Abu Bakar Sid-dique (RA) . . . . . . . . . . . . . . 238

2.34 Hazrat Abu Ubaida (RA) and theProtection of Their Life and Prop-erty and Worship Places . . . . . . . 239

2.35 Protection of Hazrat Umar (RA) tothe Churches . . . . . . . . . . . . . 240

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2.36 Wonderful Behavior of Hazrat Umar(RA) With the non-Muslims . . . . . 241

2.37 Hazrat Umar (RA) Thought Aboutnon-Muslims Even on His Deathbed . 2422.37.1 Tolerance of Bani Ummayya

With the non-Muslims . . . . 2432.38 Love and Affection With the non-

Muslim Populace . . . . . . . . . . . 2442.39 Muslim Ruler and Protection of a

Church . . . . . . . . . . . . . . . . . 2442.40 Elegant Treatment of non-Muslims

and Their Worship Places . . . . . . 2452.41 Tolerance of Moatassim Billah . . . . 2462.42 Common Tolerance of Abbasids With

non-Muslims . . . . . . . . . . . . . . 2472.43 The Caliph of the Time Took Part

in the Funeral Prayers of a ChristianPhysician . . . . . . . . . . . . . . . 248

2.44 Hospitality of a Christian Historian . 248

Epilogue 250

List of Acronyms 251

Index 252

Bibliography 258

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Prologue

During the reign of Ibrahim Lodhi, an issue of de-molishing a Hindu temple arose during construc-tion. The Hindus were not giving permission to de-molish it. A acclaimed mufti of Muslims was calledin the court to advise. On hearing the completeaccount, the mufti delivered a fatwa that the tem-ple could not be demolished. Although this decisionwas incommodious for the King and the public, buthe stood by his words. And the history is witnessto this account that the temple was not destroyed.

The religion of Islam is not only peaceful for Mus-lims, but it also holds clear principles for the safetyof the whole human society. The verse of Quran,Whoever kills a soul, it is as if he has slain mankindentirely, is in reality an expression of the summaryof an unseen relationship amongst every individual,sect, religion, class and nation. The history of Is-lam is witness that whenever a ruler implemented

15

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Ikhlaq-e-Muhammadi as a superior ethical code inan Islamic Kingdom, then in his reign, non-Muslimsand their places of worship were protected as wellas those of the Muslims. And they were providedwith the same religious and social freedom as theMuslims. Each epoch is ornate with innumerableauspicious events due to which not only the Islamichistory is proud, rather the non-Muslims histori-ans have also mentioned them in an impressive andappraising manner. The bright examples of theseevents are the circumstances of Ahl-e-Allah. BabaFareeds (RA) brotherhood and tolerance with thefollowers of Sikh religion is not at all a secret. Hisname is present in the holy books of Sikh religion asa religious leader. Khuwaja Moin-ud-Din Chishtis(RA) behavior, his benevolence, and humanitari-anism is a true reality that is even rememberedtoday. Hazrat Khuwaja Abdullah (RA) says thatbe a flower and not a thorn, be a friend and nota stranger. All such incidents, events, stories andaccounts are a small glimpse of Islams tolerance to-wards the non-Muslims.

The humanitarian teachings of Ahl-e-Allah is a proofin itself of this reality that the true followers of Is-lam not only held sincere love for non-Muslims intheir hearts, Rather their affection would tie thenon-Muslims in their golden chain of love.

In the current times when the whole world is en-

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gulfed in turbulence of violence, troubles and themutual distances are increasing more than ever, itis needed more than ever to understand the trueteachings of Islam and build the relation of human-ity anew with a foundation of sincerity, bricks oflove and mortar of elegant behavior. And a messageshould be delivered to the whole world that Islamis the religion of peace, brotherhood and love. Be iteast or west, north or south, poor or rich, literateor illiterate, a high ranking official or poor labor,all of us are brothers.

This book is a small effort to bring into notice themutual tolerance and association amongst the Mus-lims and non-Muslims. If from the burning incin-erator of hatred, even a single spark is kindled,I would not consider that my efforts have beenwasted. Come! Become my companion in this mis-sion and spread this message of The Centre of Peaceand Spirituality in the world.

Desirous of Sincerity and Compliance

Lahore, Pakistan, Hakeem Muhammad TariqAugust 23, 2014 Mehmood Chughtai Majzoobi

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Chapter 1

Islam and Tolerance

18

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As Muslims we are all followers of an extremelyhumane and genteel Prophet (may Allah’s peaceand blessings be upon him). He had an exemplaryattitude toward non-Muslims. You may have readabout it in the previous episodes of the Ubqari mag-azine. Now read about it and the enlightened livesof his followers in this book. Think, the power ofdecision rests with you.

1.1 Prohibition of Inappropriate Words

Once Hazrat Muhammad (may Allah’s peace beupon him) advised about a few things to Hazrat

Jaabir bin Saleem�é�J �« �é

��<Ë @ �úæ��P. One of them was

to not to badmouth anyone. He said that after thathe not only refrained from badmouthing human be-ings, he refrained from using inhumane words viz aviz camels and goats. w

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1.1.1 O Allah! Bestow Upon Them

The humiliation of the wealthy people of Taaif wasa lot more severe than the defeat of Uhad for HazratMuhammad (may Allah’s peace be upon him). How-ever, after that year during the battle of Taaif whenon one hand they were firing stones from catapultstowards the Muslims, on the other hand a person-ification of forgiveness and mercy human, HazratMuhammad (may Allah’s peace be upon him), him-self was praying for them, “O Allah! Bestow uponthem and bow them on the door of Islam.” Thus,this is what happened. In 9 AH when one theirconvoy came to Medina, Hazrat Muhammad (mayAllah’s peace be upon him) received them in themosque as guests and treated them with respectand dignity.

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1.1.2 Did not Complain at All

From among the Jews of Medina, Labaid bin Aasam,

cast a magic spell upon Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ . However, he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

did not complain at all. When Hazrat Ayesha

�é �J �« �é��<Ë @ �úæ

��P inquired more, you �ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� said, “I do not want to start an uprising amongthe people.”

1.1.3 I Had Different Expectations From You

When Zaid bin Saana was a jew, he was a bartertrader. Hazrat Muhammad (may Allah’s peace beupon him) borrowed some money from him. Therewere a few days left in completion of the period inwhich it had to be paid back...

1.2 Tolerance of Hazrat Muhammad (mayAllah’s peace be upon him) During TheIncident of Ifk

One of the extremely tormenting event of the lifeof Hazrat Muhammad (may Allah’s peace be uponhim) was that of Ifk. The hypocrites had cast

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an aspersion on your pious and chaste wife Hazrat

Ayesha�é �J �« �é

��<Ë @ �úæ��P. The hypocrites made such

a propaganda about this baseless incident that thewhole Medina became affected due to this mischief.As a result of this the Muslim society of Medinastarted facing a crisis. And Hazrat Muhammad(may Allah’s peace be upon him) himself was so up-set about that. But even under these troubling cir-cumstances Hazrat Muhammad (may Allah’s peacebe upon him) did not give up on tolerance and cour-tesy.

Once Hazrat Muhammad (may Allah’s peacebe upon him) was going to visit Hazrat Saad bin

Abaada�é �J �« �é

��<Ë @ �úæ��P as he was sick. There was

a gathering of people on the way. Perhaps it wasa meeting. As you stopped the chief of hypocrites,Abdullah bin Abi, covered his nose with his shawldue to the dust of the arrival of horses. He said,“look, do not scatter dust.” Hazrat Muhammad(may Allah’s peace be upon him) took advantageof this gathering and invited people to accept Islam.

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Abdullah bin Abi said, “I do not like what you aresaying. If this is the truth then do not disturb usin the meeting and go back from where you havecome. Tell this to the person who comes to youfrom among us.”

Upon listening to this Hazrat Abdullah bin Rawaaha

�é�J �« �é��<Ë @ �úæ

��P said, “He �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� will def-

initely come.” Upon this he replied rather harshly.The conversation intensified into a baffle and ul-timately swords were drawn. Hazrat Muhammad(may Allah’s peace be upon him) mediated and re-

solved the issue. After this gathering you�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« went to Hazrat Saad bin Ibaada �úæ

��P�é�J �« �é

��<Ë @ and said to him, “Did you listen to Abdul-

lah?” Hazrat Ibaada�é�J �« �é

��<Ë @ �úæ��P said, “O Prophet

of Allah! You should not lend an ear to what hesays. This is the person for whom the people ofMedina had prepared a crown before you had come,

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so that he could be donned (and that they couldmake him their king). But when due to the truththat Allah has bestowed upon you, his plan failed,he became humiliated.” (and due to this humilia-tion he speaks such a vain language).

Many incidents of this kind can be found in yourlife that show that even in the most detestable andthe most disgusting circumstances, you

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« acted with patience. This shows that

you were the best personification and appearanceof Allah Almighty’s trait of tolerance and forgive-ness. You advised the Ummah the same thing thateven in the most difficult, undesirable and testingsituations, they should not give up on forgivenessand tolerance.

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1.3 Hosted Christians in Masjid-e-Nabwi

In 9 AH a delegation of Christians comprising 60people from Najraan came to Hazrat Muhammad(may Allah’s peace be upon him). Hazrat Muham-mad (may Allah’s peace be upon him) hosted themin masjid-e-Nabwi and also allowed them to wor-ship in their own way. Hazrat Muhammad (mayAllah’s peace be upon him) also showed extremehospitality towards them. These were the peoplewhom Hazrat Muhammad (may Allah’s peace beupon him) invited for Mubaahila, but they couldnot dare to accept that.

1.3.1 Hospitality Towards the Delegation ofTaaif

When a delegation of Taaif from banu Qaseef cameto Hazrat Muhammad (may Allah’s peace be uponhim), you yourself treated them with a lot of hos-pitality. Although these were the same people whohad shown extreme hostility towards Islam, evenmore than the infidels of Makkah.

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1.3.2 Hospitality Towards the Ambassadorsof Ethiopia

Once ambassadors sent by the Negus of Ethiopiacame to Hazrat Muhammad (may Allah’s peace be

upon him). You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� yourself

started serving them and treated them with hospi-tality. The companions of Hazrat Muhammad (mayAllah’s peace be upon him) said, “O Prophet ofAllah! Please keep sitting, we are present here forserving them.” Hazrat Muhammad (may Allah’speace be upon him) replied, “When the Muslimswent to Ethiopia these people served them. Now itis my duty to serve them.”

1.3.3 Reaction to a Disgusting Act

Once upon a time a non-Muslim stayed as a guestwith Hazrat Muhammad (may Allah’s peace be uponhim) at his house. He intentionally ate so much

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that he did not leave anything for his é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð family. The result of this was that he startedsuffering from loose motions due to indigestion. Heeven made his bowl on the bed. In the morning,due to embarrassment, instead of coming to HazratMuhammad (may Allah’s peace be upon him), hegot up and left.

In the morning when Hazrat Muhammad (mayAllah’s peace be upon him) woke up he saw thatthe guest was absent and that the bed had becomefilthy. Hazrat Muhammad (may Allah’s peace beupon him) started washing it with his own hands.The companions said, “O Prophet of Allah! We are

present. We shall wash the bed ourselves. You

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� should not worry.” Hazrat

Muhammad (may Allah’s peace be upon him) said,“No, no, that person was my guest so this is myduty to serve him.”

On his way the non-Muslim recalled that he hadleft his sword behind while fleeing in a hurry. Hewent back to get his sword and saw that HazratMuhammad (may Allah’s peace be upon him) was

washing his bed with his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

own hands. When Hazrat Muhammad (may Al-lah’s peace be upon him) saw him. He did not

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bring a single word on his lips about his act. He�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� only said, “Brother! You

had forgotten your sword here. Take it with you.”Upon seeing the good conduct of Hazrat Muham-mad (may Allah’s peace be upon him) the rust ofinfidelity at once removed from his heart and heembraced Islam immediately.

1.3.4 Affection and Mercy Towards Non-Muslims

I am Not the One Who Would Curse

In Makkah non-Muslims had given so much severepunishments to Muslims and Hazrat Muhammad

(may Allah’s peace be upon him) that his�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« companions used to become hope-

less. Once companions said to Hazrat Muhammad(may Allah’s peace be upon him), “O Rasool Al-lah! Please pray for the polytheists.” The prophetof Allah Hazrat Muhammad (may Allah’s peace be

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upon him)replied, “I have not been sent as the onewho would curse. I have only been sent as a bless-ing.”

1.3.5 O Allah! Show guidance to Dose

Hazrat Tufail bin Amar Dosi�é�J �« �é

��<Ë @ �úæ��P was sent

by Hazrat Muhammad (may Allah’s peace be uponhim) to the tribe of Dose to preach Islam. When

Hazrat Tufail�é�J �« �é

��<Ë @ �úæ��P could not become suc-

cessful in his endeavors, he came to Hazrat Muham-mad (may Allah’s peace be upon him) after loosing

all hope, and started saying, “O Rasool Allah �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @! Death be upon all the people ofthe tribe of Dose, because they have shown disobe-

dience and refused to obey. You �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� should curse them.” The companions thoughtthat Hazrat Muhammad (may Allah’s peace be uponhim) was going to curse them. But Hazrat Muham-mad (may Allah’s peace be upon him) lifted his

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hands and prayed to Allah Almighty like this, “OAllah! Give guidance to the tribe of Dose and bringthem back after making them Muslims.”

1.4 Release Them After Charging Fine

The prisoners of the battle of Badr were initiallydivided among the companions. Afterwards, after

consulting with his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� com-

panions Hazrat Muhammad (may Allah’s peace beupon him) asked, “What is your suggestion regard-

ing these prisoners?” Hazrat Abu Bakar Siddique�é �J �« �é��<Ë @ �úæ

��P said, “O Rasool Allah! They should

all be freed after being charged some fine.” Hazrat

Umar�é�J �« �é

��<Ë @ �úæ��P said, “Hazrat Muhammad (may

Allah’s peace be upon him) these are the imamsof infidelity and polytheism. Allah has given ussuperiority over them. That is why we should takerevenge from them for the blood and barbarity theyhave been showing towards the Muslims and they

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should be killed.”

But Hazrat Muhammad (may Allah’s peace beupon him) showed affection and mercy and liked

the suggestion of Hazrat Abu Bakar�é�J �« �é

��<Ë @ �úæ��P

and left all the prisoners after charging them fines.

1.4.1 Keep the Prisoners Like Guests

Hazrat Muhammad (may Allah’s peace be uponhim) had distributed the prisoners of the battle of

Badr among his companions. And he é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð had advised them to keep them with careand comfort. Thus, what the companions did withthem was that they would give them the food toeat and they themselves used to eat dates. Oneprisoner said that the Ansaari that kept him in hishouse was so generous that he used to put the foodin front of me and would eat dates himself. I used tofeel embarrassed and I used to give the bread backto him. But he used to insist and give the bread

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back to me while saying, “We have been orderedby Hazrat Muhammad (may Allah’s peace be uponhim) to keep the guests with comfort.”

1.4.2 If You Capture Them, ActWith Mercy

She-camels of Hazrat Muhammad (may Allah’s peacebe upon him) used to gaze in the fields of Zee-Qara.A few people of the Jewish tribe of Ghatfaan in-

vaded them and killed the son of Abu Zarr �úæ��P�é �J �« �é

��<Ë @ and who had been appointed to take careof them, and captured his wife along with 20 she-camels. Upon knowing Muslims followed them andthey entered a narrow pass. Among the Muslims

Hazrat Abu Zarr�é�J �« �é

��<Ë @ �úæ��P was an adroit archer.

He was the first one who came to know about theincident. He quickly reached the attackers. They

were feeding the camles with water. Salma �úæ��P�é�J �« �é

��<Ë @ started throwing arrows and they ran away.

Hazrat Salma�é �J �« �é

��<Ë @ �úæ��P followed them and

fought with them and snatched all the camels back.

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Upon coming back Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« said, “O Ibn-e-Akwa! When you get hold

of the enemy, act with mercy.” [Ali and Bukharı,1944]

1.5 Preach Islam With Kindness

Rest of the fortresses had been conquered easily inthe battle of Khyber, but in the castle of Qamoosthere was the throne of Marhab. Its expedition tooka long time. Initially various renowned companionswere sent on this expedition, but the pride of vic-tory was destined for someone else. One eveningHazrat Muhammad (may Allah’s peace be uponhim) said, “Tomorrow I shall give the flag to thatperson upon whose hands Allah will give us victory.

And the one who loves Allah and his prophet �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @. And Allah and Allah’s prophet �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ also love him.”

The companions spent the whole night anxiouslyto see that who would get the crown of pride. In themorning Hazrat Muhammad (may Allah’s peace beupon him) said, “Where is Ali?” This was a totally

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unexpected call. Because the eyes of Ali�é��<Ë @ �úæ

��P�é�J �« hurt and everyone knew that under this plight

he could not fight in a battle. Anyhow, he cameto Hazrat Muhammad (may Allah’s peace be uponhim) as he had been demanded. Hazrat Muham-mad (may Allah’s peace be upon him) rubbed hisspit on his eyes and prayed. When he was bestowedupon with the knowledge he said, “O Rasool Allah!Would we fight with the Jews and make them Mus-lims?” Hazrat Muhammad (may Allah’s peace beupon him) said, “Say Salam to them politely. Evenif one person accepts Islam due to your preaching,it is better than finding red camels.” (Red camelswere very precious in Arabia and the Arabs used tovalue them a lot)

1.5.1 Generosity Towards Enemies

After the victory in the battle of Hanain the pos-sessions that were captured by the Muslims and theprisoners, Hazrat Muhammad (may Allah’s peacebe upon him) decided to keep them safe. And thento confront the army of the enemies who had hid-den in the fortress of Taaif, and were planning for

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a new battle, He �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� took the

army of Muslims towards Taaif. Hazrat Muham-mad (may Allah’s peace be upon him) kept thefortress under siege for 20 days. And when theybecame satisfied that there was no threat from thearmy gathered in the fortress, they came back.

1.6 Generosity Towards Enemies

After reaching here Hazrat Muhammad (may Al-lah’s peace be upon him) waited for a few daysthat when the relatives of the prisoners of the bat-tle of Hunain would come, they would talk aboutrelease. But when after passing of many days no-body came, Hazrat Muhammad (may Allah’s peacebe upon him) distributed the prisoners and the cap-tured goods of battle among the Muslims.

When the distribution completed, a delegationof the tribe of Hawaazan, who had fought a bat-tle with Hazrat Muhammad (may Allah’s peace be

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upon him) came to him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and

said, “O Prophet of Allah! We belong to a piousfamily. The calamity that has befallen us is knownto you, Hazrat Muhammad (may Allah’s peace beupon him), be generous with us. Allah would begenerous with you.”

A chief of this tribe, Zubair, stood up and said,“O Rasool Allah! The women that are imprisonedhere, among them are your aunts and those womenwho have groomed and nourished you. By Allah!If anyone among the kings of Arabia had drank themilk of our family, we would have had hopes withthem. But with you we have very high hopes.”Hazrat Muhammad (may Allah’s peace be uponhim) said, “Ok tell me that whether you like yourwomen and children more or your wealth and be-longings?” They said, “O Rasool Allah! If you havegiven us the authority to choose one thing then giveus our women. They are more dear to us.” HazratMuhammad (may Allah’s peace be upon him) said,“I waited for you for may days. But you did notcome. I have distributed the possessions of peopleand prisoners among the Muslims. I have returnedto you the prisoners that came under mine and myfamily’s possession. The scheme regarding the restof the prisoners is that when I finish my prayers,then stand in the congregation and we make Ra-

sool Allah �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� as guardian and

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request Muslims and make Muslims as guardians

and request Rasool Allah �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and

ask them to return our women and children.

Thus, the people of Hawaazan did the samething and made their request after the prayers. Hazrat

Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, ‘I give you

my and banu-Abdul-Mutallib’s share.’ How couldansaar and the immigrants (muhaajir) bare that

Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� free

his share of prisoners and they captivated theirsinstead. They immediately said together, ‘We also

give our share to Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð.’ Like this Hazrat Muhammad é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð fulfilled his promise with Hawaazan and re-turned their six thousand prisoners.

1.7 Go! Today All of You Are Free

Makkah was conquered in Ramadhan, 8 AH. Thecity in which the infidels had tormented HazratMuhammad (may Allah’s peace be upon him) andhis companions in numerous ways and had per-

suaded them to migrate. You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

entered the city in such a dignified manner thatan army of 10,000 loyalists was with you. Hazrat

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Muhammad (may Allah’s peace be upon him) hadannounced that a person who would take refuge inthe Kabba would be spared. The person who wouldsit in his house would also remain safe. And whowould take refuge in the house of Abu Sufyan�é�J �« �é

��<Ë @ �úæ��P would also remain safe.

This Abu Sufyan�é �J �« �é

��<Ë @ �úæ��P was the same

person who was an extreme enemy of Islam. Whohad attacked Madina again and again. Who hadprovoked Arabs against the Muslims. And who hadhimself conspired in assassinating Hazrat Muham-mad (may Allah’s peace be upon him). But now hehad embraced Islam a short time ago. And HazratMuhammad (may Allah’s peace be upon him) hadforgotten all of his previous mischiefs and had givenhim respect and had made his house a refuge for theinfidels. As Hazrat Muhammad (may Allah’s peacebe upon him) entered Makkah, he went straightto the Kaaba. He threw away the idols that wereplaced there. Then he entered the Kaaba. Thepictures that were there on the walls, they were

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rubbed. The idols that were placed there weretaken out. After that Hazrat Muhammad (mayAllah’s peace be upon him) addressed the people.After the address Hazrat Muhammad (may Allah’speace be upon him) looked at the congregation.Renowned infidels were present.

Among them were those who had worked all thetime for opposing Hazrat Muhammad (may Allah’speace be upon him). They had not spared any ef-fort in destroying Islam. They had hurt the Mus-lims. They had punished them in various ways.They had planted thorns in the ways of HazratMuhammad (may Allah’s peace be upon him). They

had said undesirable things viz a viz you�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« . Among them were those who had

assassinated your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� companions.

And who had also assassinated the uncle of HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��, Hazrat Hamza�é�J �« �é

��<Ë @ �úæ��P. You looked at each one of them and

then asked, ‘O people of the Quraish! How do youexpect me to treat you today?’ All the people saidtogether, ‘We expect you to treat us kindly. Youare our noble brother. You are the son of our noblebrother.’ Hazrat Muhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

was a blessings both for this world and the here-

after. Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

said, ‘Go, today all of you are free.’ A person

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from among the infidels moved towards you, andhis body started shivering due to fear and his legs

quivered. Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

saw and said anguishly, ‘Do not be afraid, I am alsoa son of a woman from Quraish, I am not a king.’(Ikhlaaq-e-rasool)

1.8 Abu Jahal’s Attempt to Assassinate HolyProphet Hazrat Muhammad (May Al-lah’s Peace and Blessings be Upon Him

One day Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

was worshipping Allah in the Kaaba in the state ofprostration. Abu-Jahal reached there along with afew men of his tribe. Abu Jahal had a tripe of acamel in his hands. This filled with a lot of bloodand filth.

In the island of Arabia one of the ways to givesomeone a capital punishment was that a camel’stripe, filled with water or blood or other filthy ma-

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terials, would be tied around the head of the cap-tive so much so that the head of the captive wouldget entrapped in that. Then the lower part of thetripe would be tied around the neck of the captivelike the mouth of a bag. Because of this the noseand the mouth of the captive would get completelyand badly stuck in the tripe, making it impossiblefor him/her to breath. And due to poor breathing,he/she would immediately die.

That day Abu Jahal and his accomplices had de-cided that they would assassinate Hazrat Muham-

mad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� with a tripe. When Abu

Jahl and his partners entered the Kaaba, Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� was oblivious

about his surroundings and was busy in praying.On the other hand, his assassins were taking theirsteps very cautiously so that the voice of their stepscould not be heard.

As soon as Abu Jahal reached there, he placed

the tripe around the head of Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��. Soon the head and face of


�Ê �« �é

��<Ë @ �ú��Î �� got stuck in

that. Then Abu Jahal tied the mouth of the tripe

around the neck of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« with immense alacrity. As soon as

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�Ê �« �é

��<Ë @ �ú��Î �� felt that

something had been on his head, he stood up andtried to free himself, but he could not succeed. The

people who were nearby Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ were looking at him �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� while he was struggling for his redemption. Andthey were fully aware that due to lack of air, Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� would soon die as

his breath would stop.

Upon seeing the plight and perplexity of Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� they thought

that they’d better remove the cover of tripe from

the face and head of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«. But they were afraid of Abu Jahal.

They knew that if they helped Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��, they would buy the enmity of

a fearsome person such as Abu Jahal. Thus, theydid not take any step for the redemption of Hazrat


�Ê �« �é

��<Ë @ �ú��Î ��. However, a woman

of Quraish, who was present there, could not bearthe sight of this tormenting scene. She came alongrunning and reached the house of Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� and said to his

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« daughter, Hazrat Ruqayya

�é�J �« �é��<Ë @ �úæ

��P,

to reach the Kaaba as soon as possible to help her

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father. And she warned that he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

might not be found alive due to delay.

Hazrat Ruqayya�é �J �« �é

��<Ë @ �úæ��P reached the

Kaaba in a state of quandary and while she wascrying. When Abu Jahal and the others saw her

coming, they stepped back. And Hazrat Ruqayya

�é �J �« �é��<Ë @ �úæ

��P freed Hazrat Muhammad’s

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« head and face from the grip of the

tripe without any delay. She cleaned her face withher clothes. So that he could breathe easily. But


�Ê �« �é

��<Ë @ �ú��Î �� could not

move for one hour due to stoppage of breath. And

after that he stood up slowly with the help of his

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� daughter and went towards his

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� house. Upon reaching the house


�Ê �« �é

��<Ë @ �ú��Î �� cleaned

blood and other filth from his face and head withthe help of Hazrat Ruqayya

�é �J �« �é��<Ë @ �úæ

��P . He

changed his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� clothes. And

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Hazrat Ruqayya�é�J �« �é

��<Ë @ �úæ��P washed her father’s

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� clothes and hanged them under

the sun to dry.

Next day Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� went to the Kaaba without any fear of theprevious day’s events, as if nothing had happened.

And upon reaching there he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

started his worship. Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« was a steadfast and strong-willed person.

When he became certain that he �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� had reached the reality of a metter, then no

other person could shake his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

faith by scaring, threatening and even with assas-sinations attempts.

1.9 Face Drenched in Blood, But No Com-plaints

The opponents of Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð were also quite narrow minded. When they

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saw that Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

had entered the Kaaba again, they tried to assassi-nate him again. This time a person named Aqba,who was holding a sheet, entered the Kaaba bare-footed. Although he was barefooted, he was stillwalking on his toes, so that the voice of his feetcould not be heard.

On the other hand the concentration of HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� was so much fo-

cused at Allah at that time that he was not aware ofhis surroundings. So he could not hear the voice of

Aqba approaching him. When Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� went into prostration, Aqba put

his sheet on him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and attacked

him with tremendous agility. The attack was sosevere that blood rushed out of the nose and mouthof Hazrat Muhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� .

Aqba tried to kill Prophet Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« by attacking hims repeatedly, before the

Prophet �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� could lift his head from

the state of prostration. However, Aqba could notsucceed in his scheme. This time Hazrat Muham-mad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� succeeded in freeing

himself from the hands of the aggressors. He re-turned home with a face covered with blood. Upon

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reaching home he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� cleaned his

face but did not complain about anything from his

lips. This was because as he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

used to say himself that a person feels pain and sor-row only when he does not have the knowledge thatfor whom he is facing all the hardships. But whenhe learns about the purpose and goal for whichthese problems are befalling him/her, he/she doesnot have the fear of any pain or agony, nor does acomplain come on his lips.

1.9.1 For the Intellectually Curious

The European readers who are reading these linesmay raise a question that whether it can be ac-cepted that while Abu Jahal tried to assassinate


�Ê �« �é

��<Ë @ �ú��Î �� and the

people of Quraish present there tacitly viewed thescene as silent audience, and did not take any step w

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to set him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� free? (It is addressed

to Constan Varivual). The only thing that can besaid in this regard is that yes! This incident tookplace in those medieval times. This kind of coldbehavior is quite similar to what happens in ourtimes, in the 21st century. And incidents like thesehappen in the Arabian peninsula even today. I havewitnessed events with my own eyes in which a handof a thief was cut in Yemen. And once I also sawthat a robber was publicly decapitated. However,the spectators that were present at the scene, didnot have any sign of sympathy on their faces. Thereason for this is that in the eyes of an Arab, andspecially for a beduin, the meaning of mercy is nottantamount to its European connotation.

1.10 Gentle Treatment of the Prisoners ofWar

When the dead bodies of Muslims were laid in graves,


�Ê �« �é

��<Ë @ �ú��Î �� decided

to deal with prisoners of war. In the battle of Badr70 men of the army of infidels were captured bythe Muslims. It was a tradition in the Arabianpeninsula that a prisoner used to come under thepossession of the soldier who had captured him inthe battlefield. The soldier who had captured anenemy soldier used to have a right either to kill thecaptured soldier, or to sell him in a slave market,or to make him his own slave. When it was desired

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captive could not run. And then the severe strokeof the sword at captives neck would cut the headoff the neck. A fountain of blood would gush fromhis neck. On that day too, when the dead bodies

of Muslims were laid to rest, Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� consulted with his companions

that as to what should be done about the captives

of war. Hazrat Umar bin Khattaab�é �J �« �é

��<Ë @ �úæ��P

answered in his peculiar style, ‘their necks should

be blown away.’ Hazrat Abu Ubaida�é�J �« �é

��<Ë @ �úæ��P

opined, ‘I think that all the captives should be

burnt alive.’ But Hazrat Abu Bakar�é�J �« �é

��<Ë @ �úæ��P

suggested that the captives of war should be al-lowed to contact their families in Makkah bout theircaptivity, and tell them that those people shouldpay ransom for them and take them back. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� liked this sugges-

tion and endorsed it.

1.11 A Humane Constitution of War

This was the first constitution that was developed

by the Prophet of Islam, Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ , regarding the prisoners of war.In this constitution it was emphasized to treat theprisoners of war gently and to have due regard for

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their needs. Before Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« promulgated a formal constitution for

prisoners of war, it was a custom that a personwho captured a soldier of enemy from the battle-field used to treat him according to his own whim.So much so that he could even kill him either bydecapitating him or by burning him alive.

in the desert of Arabia any prisoner used to behis captor’s sole property, who had been caught byhim. And if the family of the prisoner paid ransommoney for this person, he could be freed. Otherwisehe was either sold by the person who caught himor was decapitated. In constitution pertaining to

treatment of the prisoners Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ also included that the amountof ransom money that would be charged in free-ing prisoners would be fixed according to the finan-cial capability of the family of the captive. More-over, since most of the members of the army ofthe Quraish belonged to wealthy families, that iswhy the fees for every captive was fixed to be 4,000

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dirhams. However, if someone could not pay thefixed fine money, he could buy his freedom by giv-ing swords and shields equivalent in value to thatmoney. Other than that, the prisoners who wereliterate were either exempt from paying such a feesin the form of money or arms, or the fine for suchpeople would be to teach ten Muslims to read andwrite. After this they would be freed.

1.12 Muslims Even Gave Their Own Foodto the Prisoners

It was also emphasized in the constitution of Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� that till the time

prisoners of war are under the custody of Muslims,they would be provided with free food and cloth-ing. Moreover, they would not be hurt in any man-ner, because Allah does not like the prisoners ofwar to be hurt. In the written constitution it wasso much emphasized to treat the prisoners of warkindly and to take care of their needs that Mus-

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lims would even lend their own clothes and food tothem, and would bare to remain hungry themselves,so that their prisoner would not remain hungry ornaked.

1.12.1 A Strange Pledge of Abu Sufiyan

As soon as the news of Muslims’ victory reachedMakkah, the people of Makkah decided to take re-venge from the Muslims through another battle.One person who decided to take revenge from theMuslims from among the people of Makkah wasAbu Sufiyan. In the battle of Badr his son, father-in-law and son-in-law had died. On the other hand,his second son had become a captive. Thus, AbuSufiyan was also bound to arrange for a ransom of4,000 dirhams for the freedom of his son.

Abu Sufiyan had sworn that till the time hewould not take revenge from the Muslims, he wouldnot rest nor would he go close to his wife.

1.12.2 The Pledge of Abu Sufiyaan’s Wife

The wife of Abu Sufiyan also swore in front of alarge crowd that if she got hold of her son’s, father’sand brother’s murderer, she would take out her liver

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and chew it.

She also announced that if there were multiplemurderers of her son, father and brother, she wouldcut the ears, noses and tongues and make necklaceswith them. And the day on which Islam would bedefeated, she would put this necklace around herneck and dance in the battle field. What did HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� use to think about

the non-Muslims and how much Hazrat Muham-mad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� has emphasized us to treat

them politely.

1.13 Flames of Revenge in Makkah and theElegant Conduct of Hazrat Muham-mad (PBUH)

The flames and feelings of animosity, wrath and re-venge were roaring against Muslims in Makkah. Onthe other hand news was received from Medina thatpeople of Makkah could free their prisoners. And

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that the ransom for the freedom for each prisonerwas 4,000 dirhams. Thus, for the freedom of 70 cap-tives 280,000 dirhams would have to be deposited.The elders of Makkah said that they should notpay the tax of the prisoners because the Muslimswere financially weak. If they were paid such a highransom their financial situation would ameliorate.Thus, they should not strengthen their enemy withtheir own hands.

However, the families of the prisoners, alongwith Abu Sufiyan, went to the elders of the Quraishand requested that these people be allowed to paythe ransom so that they could free their relativesfrom the captivity of the Muslims. Thus, the chiefsof Quraish agreed to pay the ransom money to freethe prisoners of war.

1.13.1 A Prisoner of War, Abu al-Aas’s, Ac-cepts Islam

One person among the prisoners of war was suchthat his name was Abu-al-Aas. He was the nephew

of the late wife of Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð, Hazrat Khadija

�é �J �« �é��<Ë @ �úæ

��P. He was also

betrothed to a daughter of Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� . The daughter of Hazrat

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�Ê �« �é

��<Ë @ �ú��Î �� provided 3,000

dirhams for the freedom of her husband, but shecould not provide the remaining money. Thus, inspite of that she gave two pieces of a necklace, theprice of which was 1,000 dirhams, along with thecash amount and sent them to Medina. She senta message to free her husband in return for that.

That necklace was of Hazrat Khadija�é�J �« �é

��<Ë @ �úæ��P

. Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� ’s

eyes became wet as he saw that. He requested hiscompanions to return that necklace if they found itappropriate and to free the prisoner. Thus, he wasfreed on the promise that he would send Hazrat

Zainab�é �J �« �é

��<Ë @ �úæ��P to Makkah as soon as he

reached Makkah. Hazrat Abu-al-Aas fulfilled thatpromise. Afterwards upon a similar generous treat-ment on the occasion of the conquest of Makkah

Abu-al-Aas�é�J �« �é

��<Ë @ �úæ��P accepted Islam.

1.14 Courtesy of Hazrat Muhammad (PBUH)Upon Being Surrounded By A Jew

Imam Behaqqi has quoted from Hazrat Ali �úæ��P

�é�J �« �é��<Ë @ that once Hazrat Muhammad é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð borrowed a few coins from a jew. A few days

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passed and the jew came to ask for the money. You�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, ‘At this time I do not have

anything to pay your loan back.’ The jew said, ‘till

the time you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� would not return

my loan, I would not leave you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

.’ Thus, from the time of zuhr till the night he

surrounded Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

. This is about the time when your �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� polity had become strong in Medina. You had

all the power to act against him in any way you

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� wished. Thus, your

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« companions tried to scare him away. But

you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� stopped everyone. Someone

said, ‘O prophet of Allah! A jew has captivated

you.’ Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

said, ‘Yes, but I have been stopped from acting op-pressively.’ In the same situation it dawned. Whenthe next day started the jew woke up. He becameimpressed by seeing that you tolerate even when


�Ê �« �é

��<Ë @ �ú��Î �� have power, and do not take

any adverse actions when you have ability to do so.Upon seeing all of this he accepted Islam. The jewwas an extremely wealthy person of Medina. Till

recent past he had circumscribed you é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð. But your character and your tolerance and

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forgiveness impressed him so much that he pre-

sented all of his wealth to Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ and said, ‘You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

can spend it as you wish.’

1.14.1 Can the World Present Such an Ex-ample... ?

Hazrat Muhammad’s �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� sympa-

thetic behavior and his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� quality of

forgiveness used to persist in the battleground too.Historians of Hadith report that the companions of


�Ê �« �é

��<Ë @ �ú��Î �� had

prepared a pond of clean water for their own use.Before the start of the battle a few people from thearmy of the Quraish came on this pond to drink

water. The companions of Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� tried to stop them from

taking water. It was also a requirement of an effec-tive war strategy that they should not have beenallowed to take water, and all sorts of blockages offood and eatables should have been applied. But

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�Ê �« �é

��<Ë @ �ú��Î �� said, ‘Let

them take water.’ Can the world present such anexample?

1.15 The Incident of the Keys of Kaaba

The ceremony of key-bearing of Kaaba was consid-ered a matter of much prestige even in the times ofignorance. This key-bearing and custodianship hadremained in a special family since ancient times.

During the era of Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð a person of this family, Usman bin Talha, wsathe custodian of Kaaba. He used to maintain thekeys of the kaaba.

Imam Bukhari�é �J �« �é

��<Ë @ �úæ��P has quoted in his

Sahih Bukhari [Ali and Bukharı, 1944] that onceupon a time before the migration Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� wished to enter the

Kaaba and worship Allah. You asked for the keys

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of Kaaba from Usman bin Talha, who had still notaccepted Islam, so that you could open its door andgo inside it and could prostrate in front of the Lord,the pure.

However, Usman bin Talha refused to hand overthe keys. And not only did he refuse to give thekeys, he also uttered a few insolent and rude words

about Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��.


�Ê �« �é

��<Ë @ �ú��Î �� said, ‘Us-

man! Some day you will see that this key would bein my hand and I would give it to whoever I wouldwish.’ Upon listening to this Usman bin Talha said,‘That day would be the day of destruction and an-

nihilation of the Quraish.’ You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

said, ‘No, rather on that day they would be prosper-ous and respectable.’ After this the eyes of the sunsaw that time when Makkah was conquered and notonly the Kaaba, rather the authority of the whole

of Makkah came in your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� hands.

As soon as you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� entered Makkah,

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�Ê �« �é

��<Ë @ �ú��Î �� went to the Kaaba. You

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� circumambulated the Kaaba

seven times.

After this you called upon Usman bin Talha�é �J �« �é��<Ë @ �úæ

��P (according to one tradition Usman

bin Talha�é�J �« �é

��<Ë @ �úæ��P had embraced Islam during

the period between the pact of Hudaibiya and the

conquest of Makkah). Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« took keys from him and entered inside

the Kaaba by opening its door. Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� stayed inside the Kaaba for some

time and demolished all the idols inside it with his�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� own hands. When Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� came out of the

Kaaba, its keys were in your hands and you were

reciting the following verse @ �ð��X � ñ��K �à

�@ �Ñ

�»�Q �Ó

� A �K

�é��<Ë @

��à@��A �êÊ�

�ë�@ ú

�Í @� �H� A

�KA �Ó�B�@ Translation: Allah orders you to

give the possession you have to those to whom they

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belong.

At that time your cousin and son-in-law Hazrat

Ali�é�J �« �é

��<Ë @ �úæ��P stood up and said, ‘O apostle of

Allah! May the blessings of Allah be upon you, we,banu-Hashim, have already been assigned the dutyto serve water to the pilgrims of Kaaba. You shouldgive the responsibility of key-bearing of Kaaba tous too.’ This was a very significant service which

was delivered by your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� family.

Had there been someone else, he would have given

the keys to Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P at once. Rather

there is a tradition that Hazrat Abbas�é��<Ë @ �úæ

��P�é�J �« had a similar desire. But it is reported in Hadith

that Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� did

not reply to Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P. Rather you

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� asked, ‘Where is Usman bin

Talha�é�J �« �é

��<Ë @ �úæ��P?’ He was called. You

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« gave the keys of Kaaba to him and said,

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‘O Usman! Take your keys. Today is the day oflove and generosity. Take these, this will remain inyour family forever as inheritance. No one excepta tyrant would snatch it from you.’

Due to this conduct of Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ one learns that regarding the matters

of delivery of rights and return of dues, the Mus-lims should be so strict and punctual that even ifthe person on the receiving side is harsh, even thenhe/she should be given his/her right. One shouldnot delay the delivery of rights, even if it is quiteundesirable. ”The one who breaks ties with you,you should reconcile with him. The one who op-presses you, forgive him. And the one who treatsyou badly, treat him gently.”

1.16 Never Complained About the Slander-ers

It is a Hadith of Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð : “You should not act in a way by say-ing that when people would treat us well, we shallalso treat them well. And when the people wouldtreat us badly, we would also treat them badly.Rather make yourself habitual to this behavior thatwhen people would behave nicely, you would behave

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nicely. And when the people would behave badly,you would still behave nicely and would not oppress

them.” Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

presented a map of a desirable lifestyle in the formof Quran in front of others, you became a personi-

fication of that. Hazrat Anas bin Maalik�é��<Ë @ �úæ

��P

�é �J �« says, “I served Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«, but you �é�J �« �é

��<Ë @ �úæ��P never said a word

to me. And never did Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« say anything hostile about any affair of

mine that why did you do such and such thing insuch and such a way and not in another way. And

the thing that I never did for him, you�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« never asked that why did you not do it

like that? He had the best manners compared toall the other people.”

1.16.1 Invitation of Islam to the Chiefs ofTaaif

In the Southeast of Makkah is Taaif. It was locatedat a distance of 65 kilometers from Makkah. It wasa fertile and green town. It was also considered ahealth resort. Due to this reason the wealthy peopleof Makkah had built their huge houses in Taaif. A

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few of your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� relatives were also

resident there. After the demise of Hazrat Khadija�é �J �« �é��<Ë @ �úæ

��P and Hazrat Abu Taalib Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� went to Taaif along

with Hazrat Zaid-bin-Haarisah�é �J �« �é

��<Ë @ �úæ��P. At

that time there were three prominent chiefs in theircommunity. Abd-Yaalail, Masood and Habib. Youmet all three of them. But each one of then refusedto help and assist you. One person from amongthem said, “If Allah made you his messenger, Iwould tear the cover of Kaaba apart.” The sec-ond said, “Could the God not find anyone else thathe could made him his messenger?” The third said,“I swear upon God that I would not talk to you. Ifyou are the prophet of Allah then your replying tome is irreverent and if your are an impostor then itis not appropriate for me to reply to you.”

1.17 A Shower of Stones on Hazrat Muham-mad (PBUH)

After listening to the responses of the chiefs of Taaif


�Ê �« �é

��<Ë @ �ú��Î �� became

sad and decided to return back. But the people of

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Taaif did not spare him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

even then. They sent vagabond boys of the townto follow you. They kept on following you withslanders and stones. Your servant Hazrat Zaid-bin-Haarisah

�é �J �« �é��<Ë @ �úæ

��P tried to cover you un-

der his blanket but he could not succeed in sav-ing you. And your body drenched in blood dueto their stones. After going a little far from thetown there was a garden of grapes of Utbah adShaibah Pisraan who were wealthy people belong-ing to Makkah. Sun set as they reached there.

1.17.1 Disposition Towards Servants

Imam Ahmad bin Hambal é� �J�Ê �« �é

��<Ë @��é�Ô �g �P has quoted

Hazrat Ayesha�é �J �« �é

��<Ë @ �úæ��P in his Masnad. She

says that Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

never beat any of his servants with his hands, nordid he ever beat any woman. He also never beat

anyone else. However, Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« used to participate in Jehad in the path

of Allah. Whenever you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� were

offered to choose between two things, you�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« chose the easy one, provided that it was

not a sin. You used to refrain the most from going

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near or choosing sinful options. Even if you �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ had ever been hurt, you neveravenged for yourself, except when sanctities wereviolated and you avenged for Allah Almighty.

1.17.2 O Lord! Shower Flowers on the Landof Stones


�Ê �« �é

��<Ë @ �ú��Î �� was severely

injured and you were praying to Allah. The prayerwas also strange. The people who had tormented somuch, it was natural to curse them. And that theyshould have been cursed in a way that their genera-tions would have remembered. But the historians ofHadith report that even under these circumstancesthe personification of mercy did not utter a cursefrom his tongue for his enemies, neither did a wordcome out of his mouth in complaining to Allah, nordid his faith or certainty of belief shake. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� lifted his hands

and prayed, “O Lord! I pray to you that neitherdo I have power nor means. I have nothing for thepeople. O merciful! You are the lord of weak andhumble, you are my God. Who are you submittingme to? To the strangers, who are ruthless? Or tothe enemy to whom your will gave strength overme? Lord! If you are not unhappy with me thenI do not worry about anything. The girth of your

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blessings is enough for me. I seek refuge under yourbright countenance. By which darkness converts tolight, and the affairs of the world become pleasant.I seek refuge from that thing due to which yourtorment or wrath may fall upon me, I submit toyour will. Till the time you are not pleased withlistened to the prayer of Hazrat Muhammad

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me. All the power rests with You.” Allah Almighty�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and replied: Translation: Have

patience just like how other dignified prophets hadpatience. (Ahqaaf v. 35)

How much torments you had to bear in the in-cident of Taaif. But instead of cursing them Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� prayed for them,

“O Lord! Shower flowers on the land of stones.”

1.18 Prayer for Infidels of Makkah

In the incident of Taaif Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ had to face many hardships. But the

Prophet of Islam �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� who is a

blessing for all the worlds, prayed for them insteadof cursing them, “Allah please spread flowers on thearid land.”

Once a severe famine struck Makkah. Peoplestarted eating bones and leather. At that timeAbu Sufiyan had not embraced Islam. He came

to Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and

said, “O Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� you teach

people to reconcile with the kin whereas your ownnation is dying. Why don’t you pray to your Godfor rain?” Abu Sufiyan was an enemy of Islam and

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an enemy of Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î ��. Had there been someone else, he would havebuzzed Abu Sufiyan away on the pretext that hehad not been behaving nicely with him. More-over, the torture of the people of Makkah and theirpunishments towards Muslims had crossed all thelimits. But driven by a merciful attitude, Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� lifted his

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«x hands at once for prayer after listening

to what Abu Sufiyan had said. Allah Almighty didnot like to return the hands of his beloved prophetempty. The prayer was accepted and it rained somuch that the famine vanished.

1.19 General Amnesty for Murderers andTyrants

Historians have reported that when Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� entered Makkah as a

conqueror, you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� remembered that

delicate period of the migration, when the enemieshad surrounded your house for the whole night.And now in the same city Allah Almighty had given

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�Ê �« �é

��<Ë @ �ú��Î �� authoritative rule. But even

under this situation you did not oppress anyone.

After conquering Makkah the first thing thatyou did was that an innocent person Junaid binAkwa who had accidentally been killed by the Mus-lims, you arranged to give one hundred camels tohis family. After this you made an announcementof pardon for everyone. There were only a few peo-ple whose crimes were severe and they were killed.It was decided for them that they would be killed.Thus you announced for them that where ever anyone of them is found, should be killed even if he isholding the cover of the Kaaba. Then from amongthese sixteen, thirteen were spared. Only threewere killed. Two among them were such people who

had taken refuge in the house of Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� in Medina and they ran

away after killing people. The third person, Haarisbin Nafeed, had also tormented the companions of


�Ê �« �é

��<Ë @ �ú��Î �� severely.

1.19.1 Finding Three Major Criminals andPardoning Them

In such a huge city in which there were peoplepresent at every step who had not only tormented

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you and your companions in your life at Makkah,but in various battles and in your life in Medina aswell they had made life tough for you and they hadbeen chasing you to kill you. Only three of themwere found guilty and the rest were spared. Thosewho pardoned had among them Akrama, the son

of Abu Jahal, the assassin of Hazrat Hamza �úæ��P�é �J �« �é

��<Ë @ , Wahshi. Abu Lahab was your paternaluncle. He had died. However, his sons were alive.


�Ê �« �é

��<Ë @ �ú��Î �� thought

about him. They had hidden due to fear becausethey knew about the crimes of their parents. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� found them and

treated them with love and affection. As soon asthey saw your generous behavior, they converted toIslam.

1.20 Generous Treatment Towards an OldEnemy

On the occasion of the conquest of Makkah Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� not only spared

Abu Sufyan, rather he gave that rank to his housewhich is that of a refuge and that was equivalent tothat of the Kaaba. “Whoever will enter the Kaabahe would be spared, and whoever would enter thehouse of Abu Sufiyan would also be spared.” Al-

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though Abu Sufiyan had led every battle againstIslam as a chief of their armies except the bat-tle of Badr. This was the same Abu Sufiyan whohad lured a beduin into a scheme for killing Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� by offering him a

huge monetary reward. When this beduin reached

Medina Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

was busy in conversing with a delegation of a tribe.

When you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� looked at the beduin,

you said to the gathering that this person has cometo assassinate me. The companions caught him andsearched him and found a dagger in his clothes.


�Ê �« �é

��<Ë @ �ú��Î �� said to the

beduin, “Tell the whole story truthfully and youwould be spared.” Although these people were en-emies but they were aware about the temperamentof prophethood that every word uttered from thetongue is true and every promise is firm. Thus, he

told all the story truthfully. Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� pardoned him and said,

“Go where ever you wish.” Impressed with this ex-

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tremely generous treatment, that beduin acceptedIslam at once.

1.21 Height of Benevolence and Happy Pris-oners

One of the benevolent aspects about Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� was that you had

forbidden to separate the prisoners from each otherwho were each others’ relatives. You would locatethe prisoners who were relatives at the same place.You could not bare that relatives be separated fromeach other. (Ibn-e-Maaja) The advantage of thiswas that the son, father, brother, sister, husbandand wife would remain with each other happily andin affection of each other. The the prisoners had thesame status as that of the family members of the

companions of Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� to whom they were distributed. Thus, thepiety of the conduct of the companions of Hazrat

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�Ê �« �é

��<Ë @ �ú��Î �� used to prove to be

a wonderful learning institution for the prisoners.

1.21.1 Generosity of a Companion With anon-Muslim Child and His Mother

In the battle of Rome many prisoners were travel-ing through sea under the supervision of a Muslim

officer. Hazrat Abu Ayub Ansari�é �J �« �é

��<Ë @ �úæ��P

passed from there and saw that a captive woman

was crying. Hazrat Abu Ayub Ansari�é�J �« �é

��<Ë @ �úæ��P

asked the reason for crying. He was told that herchild had been snatched from her. Hazrat AbuAyub Ansari

�é �J �« �é��<Ë @ �úæ

��P went himself and

brought the boy to her. The officer complainedabout it to the commander of the faithful. Whenthe matter was investigated he replied that Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� had strictly for-

bidden from such an oppressive behavior. (MasnadImam Ahmad) You cursed the person who wouldcreate differences between a father and a son and

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two brothers (Mishkaat, with reference to Ibn-e-Maaja and Dar Qutni) [al Tibrızı and Zaigham,1989] (Masnad)

It must be remembered that by reading aboutthe circumstances of the pre-Islamic Arabia and itsannexed lands that at times their families and cattlewere also taken to battle so that they could risktheir lives in their presence. In this state if warriorswere captivated, their family were also confiscatedas loot.

1.22 Prisoners Refused to Go Back

The gentle and polite treatment Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� and his faithful com-

panions gave to the prisoners had this pleasant ef-fect that most of the prisoners did not like to goback to their countries after being freed. Ratherthey would convert to Islam and live among theMuslims forever. The reason was that the prison-ers used to get some time to understand the civil-ity, behavior and social values of the Muslims forsome time during imprisonment. Before the battleof Badr and after that till the truce of Hudaibiya astate of war was established between the Muslimsand the people of Makkah. Where ever the Quraishfound a chance, they used to loot the Muslims and

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imprison them. Muslims also used to treat the peo-ple of Makkah in the same way in response. Afterthe battle of Badr the Quraish imprisoned Hazrat

Saad-bin- Abi-Waqas�é�J �« �é

��<Ë @ �úæ��P. In response to

that the Muslims imprisoned Hakam bin Kaisaan.Quraish sent the due fine for the release of Hakam.

Hazrat Saad�é �J �« �é

��<Ë @ �úæ��P was under the custody

of the Quraish so Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð refused to accept the tax and said to Hakam

bin Kaisaan that till the time Hazrat Saad �úæ��P�é�J �« �é

��<Ë @ would not be released, you will also not bereleased. Upon seeing this the Quraish freed Hazrat

Saad�é �J �« �é

��<Ë @ �úæ��P. Hazrat Muhammad

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« also ordered to free Hakam bin Kaisaan.

Hakam got physical freedom. However, sinceduring the imprisonment period he had a chance to

attend the gatherings of Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ and he had seen your truthfulnessand the piety and chastity, purity and abnegationof his companions, that is why he put the yoke ofslavery of Islam around his neck and started living

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in the company of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«.

1.23 Treatment of Enemies in a DignifiedManner

All the Prophets had been bestowed with an ex-cellent code of conduct and behavior. These pioussouls did not do anything due to any common hu-man emotion but they behaved equally well withfriend and foe, that was also commensurate withtheir dignity. It is a natural human instinct to takerevenge from the enemy. But usually the prophets

and specially Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� were personifications of such high standards of

behavior, a Hadith of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« advertises that well. Hazrat Muhammad

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, “My Lord has said to

me that whoever oppresses me I should forgive him

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even if I have the power to avenge. And whoeverparts his ways from me, I should reconcile with him.Whoever tries to neglect me, I should bestow uponhim. Under the states of wrath and obedience, Ishould make truth my tradition. I should adoptmoderation in poverty and affluence. I should fearGod while I am alone and in company.” (Mishkaat)

1.23.1 Ordained to Talk PolitelyWith Pharaoh

It was ordered to Hazrat Musa�ÐC� �� Ë@ é� �J

�Ê �« and

Hazrat Haroon�ÐC� ��Ë@ é� �J

�Ê �« to go to the Pharaoh, the

king of Egypt, and call him towards Allah. Because

Hazrat Musa�ÐC� ��Ë@ é� �J

�Ê �« had a rather strict and a

regal personality, he could get wrathful and infuri-

ated quickly, it was said A �J ��J��Ë B

�ñ�� é

�Ë B

�ñ��®�Arabic

(Talk politely to the Pharaoh) (Surah Taaha, v.

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44). And because Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð was himself polite and soft, you were ordered.�Ñî��D�Ê �« �¡

�Ê�«@ �ð �á�

�®�®��J �Ü�Ï @ �ð �PA

��®�º�Ë @ Y� ê�

�k. ��úæJ.��JË @

�A�î��E

�A �K

Translation: (O Prophet! Keep on doing (armed)jihad with the barbaric enemies of Islam and (ver-bal) jihad with the hidden enemies of Islam) (surahTawba. v. 73)

1.23.2 Extreme Tolerance in Spite of Mis-behavior

Sheikh Abdul Haque é� �J�Ê �« �é

��<Ë @��é �Ô �g �P writes that

although Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

was ordered to act severely and strictly towardsparticular infidels, but still for them your door ofmercy and forgiveness was open. You used to prayfor the enemies so much so that the following versewas revealed. w

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�á�ª� �J. ��Ñ�ê�Ë �Q ®�

�ª��J �� à@�

�Ñ�ê�Ë �Q ®�

�ª��J �� B

� �ð� @ �Ñ�ê

�Ë �Q ®�

�ª��J ��@�é� Ë�ñ �� P �ð é�

��<Ë�AK.� @ð �Q

�®�» �Ñ�î

��E�AK.�

�½Ë�

�X �Ñ�ê�Ë �é

��<Ë @ �Q ®��ª��K �á

�Ê� ��è ��Q �Ó�á�

�®��®�Ë @ �Ð �ñ

��®�Ë@ ø Y�

�î�E B� �é

��<Ë @ �ð

Translation: Even if you pray for their forgive-ness for seventy times, even then Allah would notforgive them. (Tawba. 80) And this is an exam-ple of extreme tolerance and mercy in the wake ofmischiefs of enemies.

1.24 Elegant Treatment Towards the WorstEnemy of Islam

Among the tribes that were severe enemies of Islam,the tribe of Banu Hanifa was very active in its an-imosity. In the future, Musaillimah Kazzaab, pro-claimed his false prophethood. The days in whichevery tribe of the Arabia was gathering under theflagship of Islam, if there was one tribe that rebelledtill the end, that was the tribe of Banu Hanifa.

1.24.1 Capture of Sumamah (RA) and HisComing to Medina

Incidentally Sumamah�é�J �« �é

��<Ë @ �úæ��P was captured

by the Muslims. He was brought to Medina and

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was tied with a pillar of the mosque. After that


�Ê �« �é

��<Ë @ �ú��Î �� went to

him and asked him, “Sumamah! How are you?” He

said, “O Mohammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��! If you

would kill me you would take life of a murderer. Butif you would gratify me by setting me free, then youwould find me obliged. And if you wish to receivea fine, I am ready to present before you as muchmoney and wealth as you may wish.”

1.24.2 Freedom of Sumamah (RA)

After listening to this Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« talked to him. On the second day

the same conversation took place, but you cameback without deciding anything about it. You wenton the third day too. Sumamah said to Hazrat


�Ê �« �é

��<Ë @ �ú��Î ��, “If you set me free

I shall feel obliged for my whole life. And if youwish to receive a fine, I am ready to give as muchwealth as asked.” Upon listening to this Hazrat

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�Ê �« �é

��<Ë @ �ú��Î �� ordered to free

Sumamah�é�J �« �é

��<Ë @ �úæ��P.

1.24.3 Acceptance of Islam

On this unexpected generosity Sumamah becameextremely impressed. As soon as he became free,he went to a garden that was adjacent to masjid-e-nabwi. After taking shower he came back to themosque. He said, I am witness of the fact that thereis no God but Allah, and I also accept that Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� is the Prophet

of Allah. After that he said, “O apostle of Allah!Before accepting Islam I did not disdain any personon earth more than you. But now nobody is dearto me as compared to you. Till yesterday I usedto consider Islam as the worst religion of all. Buttoday Islam is the best religion in my point of view.Similarly, Medina was the most detestable city inthe world according to me. But now this city is

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my most favorite.” (Bukhari and Muslim) [Ali andBukharı, 1944,Muslim, ]

1.25 Assassins Became Chauvinists

the captives of the war of Badr were hosted in vari-ous companions’ houses in Medina. Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� had ordered that who-

ever wished to free his prisoner without a fine, theycould do so. Thus, a Quraishi prisoner was pris-oned in the tribe of Banu Khazraj of Ansaar wasset free without taking ransom from him and hereached Makkah. One prisoner was Saifi bin AbuRafaa Makhzoomi. When nobody brought his feesfrom Makkah, he promised that if he was set free,he would send his ransom money upon reachingMakkah. So he was set free, but he did not sendanything upon reaching Makkah.

1.25.1 Freedom of Wahab bin Umair

The son of Umair bin Wahab Jamhi, who was calledWahab bin Umair, was among the captives of Badr.

When, after the battle of Badr, Umair�é��<Ë @ �úæ

��P�é �J �« came to Medina with the intention of assassi-

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nating Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

and instead of taking your life, he himself becamea lifetime devotee of yours with his thousand lives,


�Ê �« �é

��<Ë @ �ú��Î �� ordered

to set his son free. Thus, Wahab bin Umair wasalso set free. Muaawiya bin Mugheera Umwi (whowas the maternal grandfather of the caliph AbdulMalik bin Marwan) was captured in the battle of

Badr. Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� fa-

vored him by setting him free without any charges.But this person came back to fight against the Mus-lims in the battle of Uhad. At last Hazrat Zubairbin Awwam

�é �J �« �é��<Ë @ �úæ

��P killed him with his

sword. Other than that, all the no one brought thefines of the prisoners who were destitute. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� set all of them free.

They became obliged and went back to Makkah

while praying for him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��. (Seraah

ibn-e-Hishaam)

1.25.2 Poverty of Abu Azzah, the Poet

In those days there were two famous poets in Makkah.Abu Azzah bin Abdullah Jamhi and Musaafah binAbdul Manaaf bin Wahab. Abu Azzah was alsocaptured by the Muslims in the battle of Badr. Thisperson was extremely poor. And there were many

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daughters in his house who were unmarried. After

being imprisoned he said to Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��, “Respectd sir! You know that

I am quite poor and destitute. Please have mercyon me by freeing me.” Who could be more compas-

sionate and benevolent than Hazrat Muhammad

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��? He �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� freed

him. But he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� took his word from

him that in the future he would never ever help the

Quraish against the Muslims. He praised him �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ a lot and left while praying (Ibn-e-Jawair, Tabaari). The poetic verses that Abu Az-

zah uttered in praising Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ are reported in seerah Ibn-e-Hishaam,vol.2 page. 315. But after this on the event of thebattle of Uhad Abdullah bin Abi Rabeea, Safwaanbin Umayya, Akrama bin Abu Jahal and a fewother chiefs and people went to him and said, “AbuAzzah! You are a very influential poet. Help uswith your eloquence. Come with us encourage thepeople.” Abu Azzah said, “I am highly indebted

by Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� . I cannot

betray him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��.” Safwaan bin

Umayya said, “Abu Azzah. Leave these things be-hind. And do as we ask you to do. Initially gowith us and spread a sentiment of hatred against

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�Ê �« �é

��<Ë @ �ú��Î �� . Then par-

ticipate in the battle too. If you return alive, wewill go you so much wealth that you will becomeaffluent. Otherwise, we take the responsibility ofguardianship of your daughters.” Amar (Abu Az-zah) was extremely destitute. He got entrapped intheir trap and agreed. Now Quraish sent Masaafato banu Maalik and Amar Ajami (Abu Azzah) toBanu Kanaana. They set the emotional atmosphereof the tribes ablaze with their infernal poetry (Taa-reekh Muhammad ibne Jarair Tabaari).

1.26 Coming of Hazrat Sumamah to Makkahfor Umrah

The treatment Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� gave to the infidels of Makkah despite their

machinations was a part of your �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� forbearance. Nothing grew in Makkah, every-thing was imported from outside. Thus, grains usedto come from Yamaama. The ruler of YamaamaHazrat Sumamah bin Asaal requested Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� after embracing Islam

that, “O Prophet of Allah! Your riders capturedat that time when I was residing in Makkah withthe intention of performing Umrah. What are your

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orders now?” Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� said, “Now go and perform Umrah.” For thisreason he went to Makkah.

1.26.1 Associating Sumamah (RA)With Ir-religiousness

When the Quraish came to know that Sumamahhad become disappointed with idol worship, theystarted ridiculing him for abandoning his religion

and started calling him irreligious. Hazrat Sumamah

�é �J �« �é��<Ë @ �úæ

��P angrily replied, “You are irreli-

gious who worship stones as opposed the Lord ofthe worlds. I have accepted the true heavenly reli-gion of the world.” After this he said, “O People ofMakkah! Listen carefully with attentive ears thatnext time until I would not have permission from


�Ê �« �é

��<Ë @ �ú��Î ��, a sin-

gle grain will not be exported to Makkah from Ya-maama.” (Bukhari and Muslim) [Ali and Bukharı,

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1944,Muslim, ]

1.26.2 Nobody Was Ever Returned Empty-Handed

When Hazrat Sammama�é�J �« �é

��<Ë @ �úæ��P went back to

Yamaama from the land of Kaaba, he completelystopped all the export of grains to Makkah. Dueto this blockage a famine broke out in Makkah. Acrisis developed among the enemies of Islam. At

last Quraish contacted Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ in a state of severe quandary and

perplexity. Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

became soft and you sent a message to Sumamah�é�J �« �é��<Ë @ �úæ

��P to stop the blockage and resume trade.

Thus, after that according to the routine, the tradeof grains began.

1.27 Affection For the Sons of Abu Lahab

The rebellions of Abu Lahab are quite evident, whowas the uncle of the pride of the universe, Hazrat

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�Ê �« �é

��<Ë @ �ú��Î �� . He was the

only unfortunate person whose news of death wasgiven in the Quran by proclaiming his name. Thedivine revelation described this eternal sufferer insurah Lahab. Abu Lahab’s youngest son, Utaibah,had been killed before the migration. His two sons,Utbah and Mua’ttab, were present till the end ofthe conquest of Makkah.

On the second day of the conquest of Makkah


�Ê �« �é

��<Ë @ �ú��Î �� thought

about the two sons of Abu Lahab. Hazrat Muham-mad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� asked his uncle Abbas�é�J �« �é

��<Ë @ �úæ��P that his nephews, Atba and Maatab,

could not be found anywhere. Hazrat Abbas �úæ��P�é�J �« �é

��<Ë @ surmised that they might also have hiddenthemselves somewhere like other people. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� requested to fetch

them. Hazrat Abbas went out to look for them. Hefound them and told them that Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� was looking for them. Both of

them came to Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

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�Õ��Î �� along with their uncle Abbas

�é�J �« �é��<Ë @ �úæ

��P.


�Ê �« �é

��<Ë @ �ú��Î �� treated

them with affection. They showed their desire to

become Muslims. Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð invited them to the circle of Islam. After

their converting to Islam Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ held their hands and brought thembetween the door of Kaaba and the black stone andprayed. At that time Hazrat Muhammad’s �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ face was shining with happiness.

Hazrat Abbas�é �J �« �é

��<Ë @ �úæ��P said, “O apostle of

Allah! May Allah always keep you happy. what isthe reason for this unusual cheerfulness?” HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� replied, “I asked for

both of my brother to Allah almighty, and he gavethem back to me with his blessings. This happinessis the result of this acceptance.” (Tabqaat ibn-e-Saad) [Sad et al., 1972]

1.28 Forgiveness, Patience and Prohibitionof Bloodshed

When the oppressive tortures of the infidels of Makkahdid not seem to be coming to any end in any way,

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then from the oppressed companions Hazrat �úæ��P

�é�J �« �é��<Ë @, Hazrat Saad bin Abi Waqas

�é�J �« �é��<Ë @ �úæ

��P,

Qodamah bin Maazoon�é �J �« �é

��<Ë @ �úæ��P, Miqdar bin

Aswad�é �J �« �é

��<Ë @ �úæ��P and a few others went to


�Ê �« �é

��<Ë @ �ú��Î �� and re-

quested, “O apostle of Allah! When we were poly-theists everyone used to respect us, and nobodycould even raise an eyebrow towards us. But sincethe time we have accepted Islam, we are being per-secuted and punished severely. We are severely hu-miliated. That is why would you allow us to take

revenge?” Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

said, “I have been ordered to forgive their follies. Sobe patient and do not hurt anyone. And if some-one commits any excess towards you, forgive them.”

Thus, you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� did not allow anyone

to take revenge. (Nisaai)

1.28.1 The Recommendation to Forgive UponGaining Authority

It is quoted by Hazrat Salma bin Akwa�é��<Ë @ �úæ

��P

�é�J �«, “I was going from Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« in Medina towards Ghaaba. When I

reached the hill, I met a slave of Abdur-Rehman

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bin Auf�é �J �« �é

��<Ë @ �úæ��P . I asked that what was

he doing there?” He said, “Pirates had stolen a

she-camel of Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� and I have come to find them.” I asked, “Whowere they?” The slave said, “The people of Ghaz-faan and Fazaara.” After listening to this I shoutedloudly thrice, “We have been looted in the morn-ing.” After that I followed the directions of the

slave and caught them. Hazrat Salma�é�J �« �é

��<Ë @ �úæ��P

says, “I attacked them while chanting the followingverses, ‘I am the son of Akwa. And today is theday of the death of the infidels.’ The pirates couldnot bare the fire of the arrows and ran. I took theshe-camel and brought her back. On the way I met


�Ê �« �é

��<Ë @ �ú��Î ��. I said,

‘O apostle of Allah! before the pirates could drinkits milk, I took the she-camel back. Now send afew people in search for it so that they could arrest

them.’ Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said,

‘O Ibn-e-Akwa! When you get hold of the enemy,forgive him.’” (Bukhari) [Ali and Bukharı, 1944]

1.29 Prayer for the Forgiveness of The Quraish

Four teeth of Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� were broken in the battle of Uhad. And theface and the head were injured. Upon seeing this

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the companions said in perplexity, “O apostle of Al-lah! You should curse the Quraish so that the worldcould be freed from their mischief. And the rou-tine of their barbaric acts could come to an end.”Hazrat Muhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, “I

have not been sent to curse. Rather I have beensent to invite people to the straight path.” At lastwhen this was said repeatedly that the inflectionsof the people of Quraish had increased excessively,

then he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� prayed in their

favor, “Lord! Forgive my nation. They are notaware.” In the battle of Uhad two circles of Khudhad penetrated in your face. Hazrat Abu Ubaidah�é�J �« �é

��<Ë @ �úæ��P took them out with his teeth. When

he pulled one of them with his teeth, one of his teethbroke. And upon pulling the second circle another

tooth broke. Upon seeing this Hazrat Umar Farooq�é�J �« �é��<Ë @ �úæ

��P requested, “O apostle of Allah! Please

curse the infidels.” Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« still prayed, “O Allah! Please forgive

my nation. They are ignorant.” (Bai-Haqqi fi-al-

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Shuaib), meaning that whatever they are doing isbecause of their ignorance.

1.30 Oppression of the Infidels of MakkahBefore Migration

Before the migration the infidels of Makkah had

tortured Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

and his followers so much that its account is quite

painful. However, he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� did not

take any revenge from them. Rather he�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« prayed for them and tried to solve their

problems. After the migration, such a drought wasimposed upon the people of Makkans due to theirimmoral acts that was similar to the drought in

Egypt upon the nation of Hazrat Yousaf é� �J�Ê �«�ÐC

� �� Ë@, that lasted for seven years. Rain stoppedand the surroundings also became barren. Thisfamine had deteriorated the plight so much thatthe Quraish started eating leather and dead ani-

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mals. It is a matter of principle that in the severityof aridity the air between the sky and the earthlooks smoky. When the people of Makkah used tolook up towards the sky, all the view appeared fullof smoke.

1.30.1 Prayer For the Infidels of Quraish

When the people of Makkah became weary of theirlives then their chief Abu Sufiyan bin Harb didnot have any other choice but to contact Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� . Thus, he

reached Medina and begged and requested Hazrat


�Ê �« �é

��<Ë @ �ú��Î ��, “Your nation is

dying due to famine and drought. You should pray

for them.” Thus, Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð accepted his request and raised his hands atonce and Allah Almighty gave them respite fromthat torment. (Sahih Bukhari) [Ali and Bukharı,1944] Another tradition from Bukhari sharif is thatAbu Sufiyan also promised that Quraish would ac-cept Islam. It was revealed upon Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� that if We lift the torment

from them, they will revert to their previous state.

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However, Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

prayed to Allah and the torment of famine was re-moved. But the Quraish reverted to their previ-ous behavior. That is why Allah punished themthrough a defeat in the battle of Badr.

1.31 A Prayer in the Favor of the Tribe ofDose

Upon accepting Islam, Hazrat Tufail bin Amar Dosi�é �J �« �é��<Ë @ �úæ

��P went to his tribe and preached Is-

lam. Dose had rejected this invitation. He came toMedina from Yemen and requested, “O apostle ofAllah! The sexual indulgence of my tribe has dom-inated my preaching struggle. Please curse them.”

Instead of cursing hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð prayed the following, A �� ð �X �Y �ë

�@��Ñ�ê��Ë�@ (O Allah!

Please show the right path to the Dose). After this

he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, “Go back to your nation

and keep on inviting them to Islam and treat them

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with courtesy.” Thus, he went back and startedpreaching again and became successful in his pur-pose. (seerah ibn-e-Hishaam)

1.31.1 The Acceptance of Islam by the Motherof Abu Hurairah (RA)

Amng the incidents of praying for the enemies, oneis the story of acceptance of Islam by the mother

of Hazrat Abu Hurairah�é�J �« �é

��<Ë @ �úæ��P. Hazrat Abu

Hurairah�é�J �« �é

��<Ë @ �úæ��P quotes, “My mother was a

polytheist. I used to invite her to Islam. But sheplainly refused to accept Islam every time. One daywhen I asked her to accept Islam she uttered bad

words about Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� and insulted him �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� a lot.

I became so much agonized due to this event thatI became quite upset. In this state I reached the

house of Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

. I was crying. I requested, ‘O apostle of Allah!Please pray for the guidance of the mother of Abu

Hurairah.’ Hazrat Abu Hurairah�é�J �« �é

��<Ë @ �úæ��P says

that after this prayer I came back to my house quitehappily. When I reached my house the door wasclosed. My mother heard the voice of my steps andasked me to wait. I heard the voice of water falling

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down. My mother was bathing. After bathing mymother quickly wore clothes. She opened the doorand said, ‘Abu Hurairah! I bear testimony that

there is no God but Allah and that Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� is the prophet of Allah.’ After

listening to the testimony of faith from the mouth

of my mother I went straight to Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and I was crying due to my

happiness. I told him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� about

the news of my mother’s acceptance of Islam. He�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said alhamd-o-lillah and became

very happy. (Muslim) [Muslim, ]

1.32 Elegant Behavior With Barbaric Jews

As Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

reached Medina he made pacts with all the threejewish tribes. Banu Qainqaa was the first one tobreach the peace agreement. After the battle of

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Badr Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

observed their mischiefs and advised them to keepthe truce. Upon this they instead behaved verybadly and rudely.

After a few days a veiled Muslim woman wentto the jewelry market of Qainqaa to sell something.In order to sell her things she reached the shop ofa jewish jeweler. The jewish jeweler and the otherjews that were present there insisted her to lift theveil. However, she refused. Upon this the jewelertied the corner of her trouser with her back in sucha way that when she stood up, she became naked.Upon seeing the woman naked the jews burst out ina laughter and ridiculed her very badly. The womanyelled for help. In the interim, an Ansari Muslimattacked the jeweler from nearby and killed him atonce. The market belonged to the jews. They sur-rounded him and beat him to death. When HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� heard the news, he

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� appointed Abu Labaaba Bashir

bin Abdul Manzir Ansaari Aosi�é �J �« �é

��<Ë @ �úæ��P as

your caretaker and went to Banu-Qainqaa and tookthe whole tribe under siege. At last the jews gaveup and threw their weapons. Now the chief of hyp-ocrites Abdullah bin Ubai reached Hazrat Muham-mad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and said, ‘O apostle of

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Allah! Please have mercy on Banu Qainqaa.’ You�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� did not say anything to him.

Ibn-e-Abi held your armor. You �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� said to leave it. He said till the time you wouldnot spare the lives of my caliphs, I would not leave.On this you became lenient. You forgave them.Thus, everyone was freed at once. Abdullah be-came very happy at this happiness. (seerah ibn-e-Hishaam)

1.33 Contempt About Oppressing Birds andInsects

A companion�é�J �« �é

��<Ë @ �úæ��P named Abdullah �úæ

��P�é�J �« �é

��<Ë @ has reported that once we were riding with


�Ê �« �é

��<Ë @ �ú��Î �� on a

journey. He �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� went nearby as we

stopped somewhere. In his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

absence we saw a red bird that had two chicks.We took the chicks. The bird started spreadingher feathers in front of us. In the interim HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� came back. As he

saw the bird he at once asked, ‘Who has tormentedthe bird by taking her chicks? Return the chicks.’

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After this Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

saw a nest of insects which we had burnt in orderto destroy the ants. Hazrat Muhammad

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« asked, ‘Who has burnt this nest?’ We

said, ‘O apostle of Allah! We have burnt the nest.’


�Ê �« �é

��<Ë @ �ú��Î �� said,

‘It is not appropriate for anyone to give the tor-ment of fire to any creature except Allah.’ (Abu

Dawood) [al Sijistanı and Hasan, 1984] And he�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, ‘Nobody should give

the punishment of fire to anyone, which only Allahcan.’

1.33.1 Killing an Enemy With Torture

Non-Muslims have always had this tradition thatthey kill the opponent in such a tormenting wayso that they can attain complete satisfaction fortheir cruel instincts from such an act. But Islamdoes not tolerate this inhuman philosophy of takingrevenge. In one of the expeditions the son of Saif

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Ullah, Khalid bin Waleed�é �J �« �é

��<Ë @ �úæ��P, Abdul-

Rehman�é �J �« �é

��<Ë @ �úæ��P, who was the chief of the

army, was presented before him four enemies of Is-lam who had to be killed due to death sentence.He was asked on as to how should they have beenkilled? Abdul-Rehman said, ‘Tie them up and killthem with arrows.’ This order was executed.

When the companion of Hazrat Muhammad

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� Hazrat Abu Ayub Ansari �úæ

��P�é�J �« �é

��<Ë @ came to know about this incident, he went

to AbdulRehman�é�J �« �é

��<Ë @ �úæ��P and said that Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� had forbidden to

kill like this. After this Hazrat Abu Ayub Ansari�é �J �« �é��<Ë @ �úæ

��P said, ‘I swear upon Allah, in whose

possession is my life, these were humans, even if ithad been a hen, I would not have tolerated theirbeing killed so ruthlessly like this.’ Abdul-Rehmanfelt very ashamed of this and in order to make up

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for this, he freed four slaves. [al Sijistanı and Hasan,1984]

1.34 Funeral Prayers for the Worst Enemyof Islam

The funeral prayers are offered only for a believer.But despite the fact that ibn-e-Abi was a worse en-emy of Islam, he had identified himself as a Muslim.

For this reason Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� accepted the request of his son, Hazrat Abdul-

lah�é �J �« �é

��<Ë @ �úæ��P, and offered his funeral prayers.

Thus, Bukhari [Ali and Bukharı, 1944] and Muslim

quote Hazrat Abdullah bin Umar�é�J �« �é

��<Ë @ �úæ��P that

when the head of hypocrites died, his son who wasa companion since the times of the battle of Badr,

requested Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

to lend his shawl so that his dead body could be

wrapped in that. Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð gave his shawl out of affection. But when you

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stood up to offer the prayers Hazrat Umar Farooq�é �J �« �é��<Ë @ �úæ

��P , who had proven to be extremely

scrupulous in the matters of religion, held the cor-ner of your shawl and requested, ‘O apostle of Al-lah! Why do you offer a prayer on this kind of ahypocrite? You have been prohibited in this versefrom offering prayers upon hypocrites.’

Translation: O Messenger �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��!

Whether you pray for their forgiveness or not, it isthe same. Even if you pray seventy times for theirforgiveness even then Allah will not forgive them.”

1.34.1 The Intention to Pray for Forgive-ness for an Enemy of Islam for MoreThan Seventy Times


�Ê �« �é

��<Ë @ �ú��Î �� said, “O

Umar�é �J �« �é

��<Ë @ �úæ��P ! Allah Almighty has given

me authority and He did not prohibit me. Allahhas said that even if you pray for the hypocrites for

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seventy times even then your prayers would not beaccepted, I would pray for them for more than sev-enty times. Perhaps the prayers would be accepted.Thus, you offered the funeral prayers. When youfinished this, a few verses of the Quran were re-vealed, among them was the following verse:

Translation: If someone from among the hyp-ocrites dies, do not offer his funeral prayers. Donot stand by his grave for burial. Because they

have denied Allah and His prophet �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� and he has died in the state of infidelity.”

1.34.2 The Suggestion of Hazrat Umar Fa-rooq RA

After the revelation of this verse you refrained frompraying for the hypocrites and standing by their

graves forever. The suggestion of Hazrat Umar�é�J �« �é��<Ë @ �úæ

��P at this time was right and correct.

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1.35 The Apology of a Beduin and Mercyof Hazrat Muhammad may Allah’s peaceand blessings be upon him

From the prophetic Hadith we come to know aboutan incident concerning another beduin enemy. Once


�Ê �« �é

��<Ë @ �ú��Î �� captured

him, he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� forgave him too and

freed him without taking revenge. Thus, Hazrat

Jaabir Ansaari�é �J �« �é

��<Ë @ �úæ��P quotes that we were

coming back with Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð from the expedition of Najad. We reachedsuch a jungle in the afternoon where there were

plenty of thorny trees. Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ rested under an acacia tree. He �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ hanged his sword with a tree. Then


�Ê �« �é

��<Ë @ �ú��Î �� rested along

with rest of the companions. After some time youcalled us. What we saw was that a beduin wassitting with you. Hazrat Muhammad é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð said, “This person tried to kill me while I wassleeping. But in the meanwhile I woke up. Thisperson said to me, Now who can save you from me?I said that only Allah can save me. Upon listeningto this the sword fell down from his hand which Ipicked up. Now this person is sitting.” In this mu-

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tually quoted Hadith of Bukhari [Ali and Bukharı,1944] and Muslim [Muslim, ] there is an addition inanother quote that when the sword fell down from

the hand of the beduin and Hazrat Muhammad

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� picked it up, he �ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� asked now who can save you from me? The

beduin asked for forgiveness. Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said that bear testimony that

there is no God but Allah and Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ is his Prophet. So he said thatalthough I would not convert to Islam but I promisethat I would never fight with you again. And Iwould never help a nation that will fight with you.

You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� released him. When he

reached his village he told his fellow men, “I amcoming back after meeting with the most elegantperson in the world.” This incident is reflection ofthe chivalry, confidence in Allah, dignity and deter-

mination of Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

. At such a delicate stage this perseverance is also

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a rationale for your prophethood.

1.36 Bestowment Upon Maalik bin Auf

When the tribe of Hawaazin set their prisoners free

and started negotiations Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ asked them, “Where is yourchief Maalik bin Auf who had provoked you to fight

against Allah and His prophet �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

?” They said, “He has fled to Taaif after being

defeated.” Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

said to the members of the delegation, “If Maalikbin Auf could somehow come to me, I would notonly return his cattle and wealth, rather I wouldgive hundred camels to him personally too.”

1.36.1 The Honor of Faith

At that time Maalik bin Auf was counting his mo-ments of death in a state of helplessness and anxi-ety. There was no one to help him. When he heard


�Ê �« �é

��<Ë @ �ú��Î ��

had announced about his pardon, he became veryhappy. And without any hesitation he went to meet

him. Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� for-

gave all of his faults and returned all of his property,

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wealth, family and kin. And personally gave him agift of hundred camels. Maalik bin Auf said a few

verses of poetry for Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«, the meaning of which is that, “I have

never seen a person so generous as Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� in my whole life, nor have

I ever heard about one. You not only made Maalik

bin Auf�é�J �« �é

��<Ë @ �úæ��P the chief of his tribe, you also

appointed him as an emir for a few other tribes whohad converted to Islam.” (Tabqaat ibn-e-Nasad oMadaarij Anabooat)

1.36.2 Heavenly Teaching

The courteous behavior that Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� showed towards Hazrat Maalik

bin Auf�é �J �« �é

��<Ë @ �úæ��P and befriended him was

the result of the heavenly teaching through whichyou were being guided. In this learning process thecommandments of Quran that were being revealed

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also had the following verse in them. Translation:Good and evil cannot be equal. The effect of everyaction is different. In order to erase evil, emplygood conduct. If you do like this, you will see that ifthere is animosity between you and another person,he would become a dear friend.

1.37 Transformation of the Nest of Con-spiracies into a Sanctuary of Peace


�Ê �« �é

��<Ë @ �ú��Î �� was a

incarnation of forgiveness and mercy. The state ofyour mercy was such that after entering Makkah as

a conqueror, you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� made the

house of Abu Sufiyan a refuge for everyone by an-nouncing that any person of Makkah who wouldenter the house of Abu Sufiyan would be spared.(Sahih Muslim) [Muslim, ]. It must be mentionedthat this house was once used to develop conspira-cies against the Muslims, and to design schemes for

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assassinating Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î ��.

After the conquest of Makkah Abu Sufiyan bin

Harb said to Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î ��, “O apostle of Allah! Make my son Muaawiyayour secretary (to write down the revelation of Quran).”You accepted this request and made him his secre-

tary. Muaawiyya�é �J �« �é

��<Ë @ �úæ��P had converted to

Islam before the conquest of Makkah. From thepossessions that were obtained from the battle of

Hanain you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� gave both of the

sons of Abu Sufiyan, Yazeed and Muaawiya, fortyoqiyas 1 of silver and 100 camels to each one ofthem.

1.37.1 Breaking of Manaat by Ibn-e-Harb

Abu Sufiyan recited the testimony of faith at thepoint of Marr-u-Zahran and displayed that he hadconverted to Islam. This conversion was based onthe sensitivity of the time. But after the conquestof Makkah he became impressed by the forgiveness

and mercy of Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î ��. He became a true Muslim. He also benefit-ted a lot spiritually from the company of Hazrat

1Oqiya is an Arab unit of weight

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�Ê �« �é

��<Ë @ �ú��Î ��. After embracing

Islam the blood of his veins started gushing withan ambition for Jihad in the path of Allah. Thus

during the stay of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« in Makkah Hazrat Abu Sufiyan

�é��<Ë @ �úæ

��P

�é �J �« said to him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��, “O Apostle

of Allah! Just like in the days of infidelity I havebeen conflicting Muslims, now for the rest of mylife, I would remain expediting against the enemies

of Islam.” Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

asked him to demolish the famous idol of Manaat,whom the Arabs used to worship, and he demol-ished them.

1.38 Announcement of Absolution for theMurderer of Companions

Safwaan bin Umayya�é�J �« �é

��<Ë @ �úæ��P was an idol wor-

shipper, a leader of the Quraish and a worse enemyof Islam. Like his father, Ummayya bin Khalaf, he

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was very severe in opposing Islam. Safwaan �úæ��P

�é �J �« �é��<Ë @ had persuaded Umair bin Wahab Jamhi

�é �J �« �é��<Ë @ �úæ

��P to kill Hazrat Muhammad

�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«. He had bought

�é�J �« �é��<Ë @ �úæ

��P and killed

him.

When Makkah was conquered, Safwaan �úæ��P�é�J �« �é

��<Ë @ decided to run away through the sea. Umair

bin Wahab Jamhi�é �J �« �é

��<Ë @ �úæ��P who had gone

to Medina with the intention to disturb HazratMuhammad �Õ

��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� and who had

converted to Islam after seeing the tolerance and

mercy of Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

was a close relative of Safwaan. He requested to


�Ê �« �é

��<Ë @ �ú��Î ��, “O apos-

tle of Allah! Safwaan bin Umayya is being expelledfromMakkah, please give him refuge.” Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� accepted the request of

Umair and gave refuge to Safwaan. He took thisnews and went to Safwaan, but Safwaan could notbelieve. He said, “I fear that I would be killed if I

go back.” Umair�é �J �« �é

��<Ë @ �úæ��P said, “Safwaan!

you only hesitate in going back since you have noidea about the tolerance and forgiveness of Hazrat

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�Ê �« �é

��<Ë @ �ú��Î ��.” Safwaan could

still not believe and said, “By God! I would not goback till the time you bring back to me a sign offorgiveness.”

When Umair saw that Safwaan could not be sat-isfied in any way he came back to Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� and said, “O Apostle of

Allah! Safwaan does not consider himself worthyof being forgiven. He does not have the courage tocome to you till the time he does not receive a sign

from you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��.” Hazrat Muhammad

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� gave his Holy shawl to Umair

�é �J �« �é��<Ë @ �úæ

��P. Umair

�é �J �« �é��<Ë @ �úæ

��P took that and

went to Safwaan�é�J �« �é

��<Ë @ �úæ��P. Safwaan

�é��<Ë @ �úæ

��P�é �J �« became satisfied and came back to Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� and said, “Umair�é �J �« �é

��<Ë @ �úæ��P says that you gave me peace, he

has said the truth.” Till that time Safwaan wasundecided on the matter of accepting Islam. That

is why he did not accept Islam. Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� took 100 camels and gave them

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to Safwaan�é�J �« �é

��<Ë @ �úæ��P. Hazrat Muhammad �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ did many other favors to himso much so that within three to four months afterthe conquest of Makkah he went to Medina andembraced Islam.

1.39 Elegant Conduct of Apostle of Allah(PBUH) and Peace in Makkah

Although after the conquest of Makkah Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î ��made peace with the people

of Makkah and forbade to kill them, but the crimes

of four people were such that Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� had announced about them,

“Neither would I give refuge in Kaaba nor in anyother place. Their blood is forgiven. They shouldbe killed where ever they are found.”

One of these four people was Abdullah bin UbaiSarah. Apparently this person had accepted Is-lam in Medina. Because he had literary knowledge,


�Ê �« �é

��<Ë @ �ú��Î �� had

made him a recorder of divine revelation. Meaningthat he was ordered to write the verses of the HolyQuran as they were revealed. However, that personstarted making undue changes in the verses. Forinstance, instead of writing the word Hakeem he

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used to write the word Aleem according to his own

caprice. When Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� came to know about his mischiefs, he fled toMakkah.

At last when Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð developed influence In Makkah, he said to

Hazrat Usman Ghani�é�J �« �é

��<Ë @ �úæ��P, with whom he

had kinship, “Brother, I come under your protec-

tion. You should ask Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« for my forgiveness.” Hazrat Usman�é�J �« �é

��<Ë @ �úæ��P was a very kindhearted man. Hazrat

Usman stood in front of Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ and said, “O apostle of Allah! Ab-dullah bin Abi Sarah is my foster 2 brother. Hismother has done many favors to me. This personis repentant. He is also embarrassed about his mis-take. Now he has come to make baiyah. Please

2Two people are foster brothers if they have been fed milk

from the same woman as infants.

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pardon him.”

Hazrat Usman�é �J �« �é

��<Ë @ �úæ��P starting begging

and pleading and went to you and kissed your �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ head and embraced him and kissedhim. And while requesting earnestly he asked himto forgive him as he was his brother. Hazrat Muham-


�Ê �« �é

��<Ë @ �ú��Î �� said, “Ok I have forgiven

him.” Abdullah bin abi Sarah happily took Hazrat

Usman�é�J �« �é

��<Ë @ �úæ��P with him.

Readers! Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� was a personification of love and tolerance,peace and protection to an extent that due to hisconduct many non-Muslims became Muslims. It isdifficult to count them. There is a lesson in theseincidents for us, that is to make our own lives prac-tical examples of such an elevated conduct.

1.40 Persecution by the People of Taaif

When Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

reached the valley of Taaif for preaching, you �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ invited the wealthy people to theTawhid (oneness). But they reacted very rudely.And they not only restrained themselves to this.

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Rather they sent small urchins to follow you �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @. This satanic army stampeded you�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� from all the sides. And they

started throwing stones at you from all the sides.

Wherever you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� used to go

these brats used to follow you and throw stone at

you. Hazrat Zaid�é�J �« �é

��<Ë @ �úæ��P had made himself a

shield for you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��. But when

the stones were being thrown from all the sides, till

how long could they save Hazrat Zaid�é��<Ë @ �úæ

��P

�é�J �«. So many stones were thrown at you�é��<Ë @ �úæ

��P�é �J �« that the body became bloody and the shoes

soaked in his blood. There was not a single part of

your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� body that was not severely

injured and fountains of blood were not gushing out

of it. At last you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� took refuge

in a garden of grapes and got rid of the urchins.(Taareekh ibn-e-Jurair)

He got a sigh of relief in the garden. At first

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Hazrat Zaid�é�J �« �é

��<Ë @ �úæ��P cleaned the blood on your

body. And then he started cleaning his wounds.Since a lot of blood had gathered in your shoes, youcould barely take your feet out as you performedablution. (Taareekh ibn-e-Jurair and Madaarij)

1.40.1 The Refusal to Destroy the Peopleof Taaif

In the interim the angel of mountains called, “O


�Ê �« �é

��<Ë @ �ú��Î ��! My Lord has sent

me to you to obey each one of your commands. Ifyou so command, should I collapse the two moun-tains of Taaif and destroy its inhabitants?” Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� said, “No. I do

not wish their destruction. Rather I keep hope withAllah Almighty that He may produce such peoplefrom their generations, who would propagate histawhid3 and worship in the whole world.” And the

3In a theological sense, tawhid means unity of God.

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history is witness to this that Allah accepted yourprayer and gave birth to such people in Taaif whospread the message of religion in the whole world.(Tabqaat ibn-e-Saad, Madaaraj-e-nabooat)

1.41 Concessions to the Christians of Na-jraan

The pact Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

made with the people of Najraan, Hazrat Abu Bakar

�é �J �« �é��<Ë @ �úæ

��P amended and renewed it by writing

that their life, land, wealth, worship, religion, theirmonks, Rabbis, their worship places and whateveris in their possession is under the protection and

guardianship of Hazrat Muhammad �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î ��. Neither should they be harmed, nor shouldthey be subjected to any hardship. Any priestshould not be refrained from his priesthood andany rabbi would not be inhibited from his function.This pact is being made in accord with the promises

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�Ê �« �é

��<Ë @ �ú��Î �� made

with them.

1.41.1 Reverence of the Christian ReligionDuring the Era of Hazrat Abu Bakar(RA)

During the era of Hazrat Abu Bakar Siddique

�é�J �« �é��<Ë @ �úæ

��P, Hazrat Khalid

�é�J �« �é��<Ë @ �úæ

��P also made

a similar pact with the Christians of Aanaat, thattheir churches should not be destroyed. They canknell their church bells at any time during the dayor night except at the times of Muslims’ prayers.They can bring their crosses out on all of their re-ligious ceremonies. It is written in the history ofTibri that the territories that were conquered by

Hazrat Khalid�é�J �« �é

��<Ë @ �úæ��P, the pacts he made with

their non-Muslim inhabitants, it was written withclarity in them that in return for getting the Jiziya,their life and property would be protected. And

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when they could not be saved and secured, theywould not be charged Jizya (a form of Islamic tax,similar to zakaat, that the non-Muslim inhabitantspay to the government).

During his tenure as a caliph he was very strictin organizing his polity. However, for the non-Muslims of the conquered territories, his heart wasvery soft. All kinds of generous, pious, and toleranttreatment was extended towards them. In his reignunder the guardianship of Hazrat Abu-Ubaida ibn-

e Jarraah�é�J �« �é

��<Ë @ �úæ��P when Syria was conquered,

Hazrat Abu Ubaidah made an agreement with itspeople that their churches and tombs will remainsafe. They would be allowed to bring out crosseswithout flags on religious ceremonies.

1.42 Apology of Impostors to Hazrat Abu-Bakar (RA)

In order to bring the astray to the right path, toempower the week, and to get the rights of the poor

from the rich, all the activities of Hazrat Abu Bakar�é �J �« �é��<Ë @ �úæ

��P are tolerant. In his era as caliph he

used to treat the criminals very softly and politely.

After the demise of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« Ashas bin Qais also claimed prophethood

like other impostors. When he was captured and

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brought in front of Abu Bakar�é �J �« �é

��<Ë @ �úæ��P, he

repented. Hazrat Abu Bakar�é �J �« �é

��<Ë @ �úæ��P not

only forgave him, rather he betrothed him with his

daughter umm-e-Farda�é �J �« �é

��<Ë @ �úæ��P. Similarly,

Taleeha also claimed to be a prophet but when he

wrote his apology to Hazrat Abu Bakar�é��<Ë @ �úæ

��P

�é �J �«, his �é �J �« �é��<Ë @ �úæ

��P heart cleared like a mirror.

He�é�J �« �é

��<Ë @ �úæ��P also allowed him to come back to

Medina.

1.42.1 Punishment of a Blasphemous Per-son and Annoyance of Hazrat AbuBakar (RA)

He appointed Muhaajir bin Ummiyya�é�J �« �é

��<Ë @ �úæ��P

as the emir of Yamaama and during that era one ofthe two female singers sang an embarrassing song

for Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��. The

other badmouthed Muslims in a song.

Hazrat Muhaajir bin Ummayya�é �J �« �é

��<Ë @ �úæ��P

cut their hands off as punishment and pulled their

teeth. When Hazrat Abu Bakar�é�J �« �é

��<Ë @ �úæ��P came

to know about this, he became extremely angry. Hewrote back to him that if the woman who sang an

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embarrassing song for Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« was a Muslim, so she became an apostate,

so she should have been punished for apostasy. Andif she was a non-Muslim then she acted against thetruce. But the woman who badmouthed the Mus-lims should not have been punished because if shewas a Muslim then she only needed to be warnedand scolded and if she was a non-Muslim, then sinceshe had afforded to remain a polytheist, then whatcould be the harm of badmouthing the Muslims.

However, this was your first mistake so you arebeing forgiven.

It an extremely detestable sin to cut a part ofthe body. It is only allowed in the case of a feud(Qasaas?).

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1.43 Religious Independence of non-Muslims

When Hazrat Abu Bakar�é �J �« �é

��<Ë @ �úæ��P sent an

army on the expedition of Syria, he addressed theemir of the army, “You will find a nation which hasdevoted itself for the worship of Allah (the Chris-tian nation). Leave them. I make ten recommen-dations for you. Do not kill any woman, child, oran old person. Do not cut a fruit bearing tree. Donot ruin a place that is inhabited. Do not slaugh-ter goat or camel without need for eating. Do notburn an oasis. Do not cheat in the property thathas been confiscated due to battle. And do notbecome cowards.

1.43.1 Security of the Rights of Non-Muslims

The countries that were conquered in his time, theirnon-Muslim population was taken under safety andtook complete responsibility for guarding their rights.The same rights were given by him that were given

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to non-Muslims by Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �«. When Heera was conquered, a pact was

made with the christians of that place that theirchurches and mausoleums will not be demolished.Their that palace will not be demolished in whichthey hid themselves while competing with the en-emy. They will not have any prohibition in knellingand ringing of church bells. On the occasions of re-ligious ceremonies they will not be prohibited totake out their crosses. Taxes would not be chargedfrom any old person who had become handicappedfor work or from someone who contracted a severeillness. Or if someone was wealthy in the beginningand then became destitute, from such people tootaxes would not be charged. And till the time theystayed alive their kin’s needs would be fulfilled fromthe bait-al-maal (treasury). Nonetheless, if they goto another country their relatives’ financial assis-tance would not be a responsibility of the Muslims.It was also written in this agreement that the non-Muslims would have permission to wear any dressother than the military dress. On the conditionthat they do not try to imitate the Muslims. Theinstruction for avoiding imitation was given so thata difference could be maintained between Muslimsand non-Muslims to give complete security to thelatter.

1.44 Abject Plight of Christians and Jews

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example in this regard. In this regard special ar-rangements were made during the prophetic periodand the era of the righteous caliphs of the faithful.

If we compare the rights Hazrat Umar�é��<Ë @ �úæ

��P�é �J �« gave to the non-Muslim masses with the em-

pires of our period, a fair comparison would be im-possible.

1.44.1 A Change in the Plight of non-Muslims

During the era of Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P the

empires of Rome and Persia had implemented worsepossible rights for the aliens and people of othernations. Despite the fact that the Christians ofSyria had the same religion as the Romans, they didnot have any proprietary rights on their capturedlands. The plight of jews in these states was sobad that they were not even considered as ordinarycitizens. Whereas the plight of the Christians of

Persia was worse than this. When Hazrat Umar�é�J �« �é��<Ë @ �úæ

��P conquered these countries their situa-

tion changed at once. The way he gave them rights,in this regard as if they not only became citizens,rather such a relationship was formed, as if it is thecase with two equal parties. It can be estimated by

seeing the written agreements that Hazrat Umar�é �J �« �é��<Ë @ �úæ

��P made while different countries were

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conquered that you�é �J �« �é

��<Ë @ �úæ��P gave plenty of

rights to the non-Muslim citizens and encouragedthem considerably.

The second caliph Hazrat Umar entered Jerusalem1400 years ago. He gave one order to cancel the 500

year old diaspora of the Jews. Hazrat Umar �úæ��P�é�J �« �é

��<Ë @ respected the sacred places of the Christiansso much that upon the event of its conquest you

yourself went to Jerusalem. You�é �J �« �é

��<Ë @ �úæ��P

traveled with extreme austerity. You�é�J �« �é

��<Ë @ �úæ��P

stayed at Jaabiya for a long time and went to Jerusalem

and formulated the pact of reconciliation. He �úæ��P�é �J �« �é

��<Ë @ conferred privileges to Christians. Hazrat


��<Ë @ �úæ��P wrote the agreement himself.

Thus, he wrote: ”This is the truce of peace which

the slave of Allah, ameer-ul-momineen, Hazrat Umar

�é �J �« �é��<Ë @ �úæ

��P gave to the people. This truce is

for their life, property, church, cross, healthy, sick

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and for all of their religions. This is pledged thatneither their worship places shall be captured, norshall they be demolished, nor those or their periph-eries would be damaged. Any interference shall notbe done in their religious affairs. They shall not beforced in any way in the matter of religion. Norshall they be hurt.”

The result of this generous treatment was that

Batareeq gave Hazrat Umar�é�J �« �é

��<Ë @ �úæ��P permis-

sion to pray in his sacred church. Please read theaccount of a Christian writer in this regard: ”Thisis also stated that when Batareeq invited Hazrat


��<Ë @ �úæ��P to pray in his sacred church,

Hazrat Umar�é�J �« �é

��<Ë @ �úæ��P denied this offer on the

grounds that if he�é �J �« �é

��<Ë @ �úæ��P did so then the

Muslims would make this event as a pretext andwould expel the Christians from their church andwould convert the church to a mosque.

Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P came out of the

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church and prayed alone on the stairs. Then he�é �J �« �é��<Ë @ �úæ

��P wrote an article about this matter

that a congregation prayer should not be offeredeven on the stairs of the of the church and neithershould azaan be called.

1.45 Tolerance Towards Christians and Jews

Regarding the attitude of tolerance that Muslimshave had viz a viz Christians and Jews, three eventsare specially worth mentioning.

1.45.1 The Pact of Hazrat Muhammad (mayAllah’s peace be upon him) With theJews of Medina

Creation a truce by Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« with the Jews of Medina. Giving of

a manifesto of independence to the Christians ofNajraan. And after the conquest of Palestine pre-sentation of a manifesto of independence by Hazrat

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��<Ë @ �úæ��P to the inhabitants of Jerusalem.

Likewise the messages of peace Hazrat Umar �úæ��P�é�J �« �é

��<Ë @ gave to the citizens of Azerbaijan, Jurjaan,and Madaain were also similar.

1.45.2 Basic Points of the Pact

• The life and property of non-Muslims is justlike those of Muslims.

• They have complete religious freedom.

• Neither would their religion be changed norwould there be any interference in their reli-gious affairs.

• Neither would their religious places of worshipbe inhabited nor would they be demolished.

• Nothing about their crosses and property bereduced if they keep on paying jiziyya 4 prop-erly. However, this tax included security oftheir religious laws and assistance to live their

4Jiziyya is a form of a tax imposed by a Muslim state

to its non-Muslim inhabitants. In some ways it is similar to

zakaat, the obligatory tax for every Muslim of means. How-

ever, it is lower than zakaat in value. Moreover, the Muslim

state is required to save and secure the lives and properties of

its non-Muslim inhabitants in return for charging this jizyaa.

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lives according to them and also the indepen-dence to resolve their disputes according totheir religious laws.

1.45.3 Brutality Against non-Muslims! Never!!

Following words were written in the parchment that


��<Ë @ �úæ��P wrote to Hazrat Abu

Ubaidha�é�J �« �é

��<Ë @ �úæ��P after the conquest of Syria.

”Refrain Muslims from oppressing non-Muslims andhurting them. Secure their life and property andfulfill all the conditions. Regarding the basic rights


��<Ë @ �úæ��P did not differentiate

between Muslim and non-Muslim. The rights that


��<Ë @ �úæ��P provided to the non-

Muslims for their lives and properties, he thoroughlyimplemented them too.

Thus, a Christian farmer of Syria complainedthat the army of Muslims has destroyed his crops.


��<Ë @ �úæ��P provided him with a

compensation of 10,000 dirhams at once. He alsoissued an illustrative parchment to the concernedofficials that they should not commit any kind of

atrocity upon the non-Muslims. Qazi Abu Yusuf�é�J �« �é��<Ë @ �úæ

��P has quoted inKitaab Al-Khiraaj [Yaqub

and Shemesh, 1969] that once upon a time Hazrat

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Umar Farooq�é�J �« �é

��<Ë @ �úæ��P was coming back from

Syria. He passed through a place where a few peo-ple had been forced to stand under the sun. Oilwas being poured over their heads. When they wereasked, it was learnt that these people did not havethe means to pay the jiziyya.

However, it was important to collect mandatoryjiziyya from them. Upon listening to this Hazrat


��<Ë @ �úæ��P said, “Leave them, do not

burden them more than what they can bear. I have

heard Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

saying that do not torment the people. The peoplewho torment others in this world, Allah will tor-ment them on the day of judgement.”

1.46 Tolerance of Hazrat Umar Farooq (RA)for a Jew

During the prophetic period Hazrat Umar �úæ��P�é �J �« �é

��<Ë @ was well known for his soldiery skills,chivalry, audacity and speaking ability. He always

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remained close to Hazrat Muhammad é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� ð as a loyal friend.


�Ê �« �é

��<Ë @ �ú��Î �� had

a lot of love for him. He is also included in AshraMubashira. Ashra Mubashira were ten people whohad personally been announced as the inmates of

heaven while they were alive by Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� in a particular gathering. He

was very strict in delivering justice. But he used to

consider the love of Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« and in following his sunnah as his sole

wealth.

In order to exhibit the truth, he never refrained.He was always ready to sacrifice everything for Is-lam. He also never thought about unduly favoringhis own kinship. In the battle of Badr he killed hismaternal uncle Asim bin Hashaam bin Mugheerawith his own sword.

Once Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P was passing

from somewhere. He saw an old and blind beggarpassing by. He asked him about his religion. Hetold that he was a jew. Then he asked, “Why doyou beg?” He said, “I have become destitute dueto senility, I have to pay the jiziyya too.” Upon

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listening to this Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P took

him to his house and gave him something.

Then he called the treasurer of the bait-al-maal(treasury) and ordered him to take care of him andother people like him. He said, “This is againstjustice that we take advantage of such people bytaking jiziyya from them when they are young, andwhen they become old, they be left without anykind of support.” Then he recited this verse of theholy Quran.

Translation: The poor means the poor of theMuslims. And needy also include the people of thebook.

After this he pardoned the jiziyya of that jewand the jiziyya of similar handicapped poor people.(Kitaab Al-Khiraaj, chapter. 13, vol. 2) [Yaquband Shemesh, 1969]

Hazrat Umar Farooq�é�J �« �é

��<Ë @ �úæ��P said that in

the conquered territories the life, wealth and reli-

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gion of its people should be completely safe secured.In 22 AH Azerbaijan was conquered, the pact thatwas made with its people was implemented in a waythat their life, property, religion and sharia wouldbe at peace.

1.47 Conduct With Christians

In the era of Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P when

Banu Taghlab was conquered, they were not ready

to abandon their old religion. Hazrat Umar �úæ��P�é �J �« �é

��<Ë @ said, “These people should not be per-suaded. And they are free in choosing their reli-gion and following it. However, if someone amongthem wished to accept Islam then no body wouldinterfere. Neither would anyone be able to persuadetheir children who had converted to Islam.” (Tibri)

A person from the tribe of Bakar killed a Chris-

tian of Heera. Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P wrote

that the murderer be given to the heirs of the per-

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son who had been killed. Thus, that person washanded over to the family members of the personwho was murdered and whose name was Hanain.That person was killed.

1.47.1 An Interesting Event of Elegant Treat-ment

An extremely interesting event of the time of Hazrat


��<Ë @ �úæ��P is that the ruler of Persia had

made peace agreements with his chief of the Army,

Hazrat Saad bin Abi Waqas�é�J �« �é

��<Ë @ �úæ��P. And he

always used to renounce. In the battle of Shostertwo prominent Muslims were killed by him. Hazrat


��<Ë @ �úæ��P was so much agonized due to

this that he made complete intention of assassinat-ing Harmazaan. However, he postponed his plan.He said, “Umar! Till the time Allah was with us,you were our slaves. Now Allah is with you so weare your slaves.” By saying this he asked for wa-ter to drink. When the water arrived he requestedto be allowed to finish water before being killed.


��<Ë @ �úæ��P accepted the request.

He put the cup down and refused to drink water.He said, “So according to the condition you cannotkill me now.” This misunderstanding astounded

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��<Ë @ �úæ��P. Then Harmzaan recited

the testimony of faith and said, “I had acceptedIslam much before. But I played this trick so thatpeople may not say that I have accepted Islam dueto the fear of sword.”

1.48 Guarding the Rights of Religious Rightsof the Christians

In 20 AH when Hazrat Umar raised the flag of Is-lam in Egypt, he maintained all the rights of thereligious dignitaries. The patriarch was living inexile for the past thirteen to fourteen years due tothe oppression of the Romans. Hazrat Amar bin

Al-Aas�é�J �« �é

��<Ë @ �úæ��P gave him written peace agree-

ment and called him back and restored him back tohis old designation.

On the occasion of the conquest of Egypt Hazrat

Amar bin Al-Aas�é �J �« �é

��<Ë @ �úæ��P forgot all the

grievances of the war. When the Christians invited

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him, he joined along with his partners in the gath-ering. And then he invited them back in response.

1.48.1 Audacity, Generosity and Imartial-ity

In 21 AH Alexandria was conquered. A Muslim

soldier blew an eye out of the picture of Jesus Christ�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��. Christians felt extremely bad

due to this. They reached Hazrat Amar bin al-Aas

�é�J �« �é��<Ë @ �úæ

��P that a picture of Hazrat Muhammad

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� be made and given to them

so that they could tear one of its eyes out. Hazrat

Amar bin al-Aas�é �J �« �é

��<Ë @ �úæ��P said, “What is the

need for making a portrait of him �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� when we are present. So if you wish you can tearapart an eye of a person from amongst us.” Thenhe gave his dagger to one of the christians and pre-sented his eyes to him. After listening to this the

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dagger dropped from the hands of the Christian.The Christian refrained from his claim by sayingthat a nation that is so much brave, generous, un-prejudiced, it is a huge mistake and cruelty to takerevenge from them.

This incident has been written by a Christianbishop of Egypt, Saeed bin Al-Batreeq, in his His-tory of Egypt, that has been published. This inci-dent was also reported by maulana Shibli Naumaniin his presidential sermon of an educational confer-ence held in 1903.

1.49 Prohibition of Muslims to Occupy non-Muslims’ Properties and Wealth

Once upon a time Hazrat Umar Farooq�é��<Ë @ �úæ

��P�é�J �« was coming back from Syria. He passed through

a place where a few people had been forced to standunder the sun. Oil was being poured over theirheads. When they were asked, it was learnt thatthose people did not have the means to pay thejiziyya. However, it was important to collect manda-tory jiziyya from them. Upon listening to this,


��<Ë @ �úæ��P said, “Leave them, do

not burden them more than what they can bear. I

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have heard Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

saying that do not torment the people. The peoplewho torment others in this world, Allah will tor-ment them on the day of judgement.”

1.49.1 Prohibition of Barbaric Occupationof non-Muslims

Hazrat Umar Farooq�é �J �« �é

��<Ë @ �úæ��P took com-

plete care of this aspect that Muslims would notconquer non-Muslims oppressively. When countries

were being conquered Hazrat Abu Ubaida �úæ��P

�é �J �« �é��<Ë @ wrote back to Hazrat Umar

�é �J �« �é��<Ë @ �úæ

��P

that Muslims are demanding that the conqueredterritories, their lands, farms, and trees etc. shouldbe distributed among them. In reply to this Hazrat


��<Ë @ �úæ��P wrote back by taking reference

from a few verses of surah al-Hashar and surah at-Tawba that after taking jiziyya from those people,Muslims do not have any right and neither is there

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any margin for any excuses. Muslims do not haveany right to distribute the occupied lands amongthemselves. Their inhabitants should continue touse the lands because they are more aware withthat work. And they are more capable. Till thetime they keep on paying the jizziya they shouldnot be enslaved. Muslims should be stopped fromoppressing them and harming them and consumingtheir wealths.

1.49.2 Illegitimacy of Buying non-MuslimsLands


��<Ë @ �úæ��P also made it unlawful

to buy the lands of non-Muslims. Upon imposingtaxes on them he used to indicate that severe taxesnot be imposed. They were also consulted. Whenhe was about to decide such matters about Iraq, heasked for the suggestions of its influential people.In making arrangements for Egypt the suggestionsof Maqooqas were sought.

1.50 Opinions of Hazrat Umar (RA) on HisDeath Bed

The accounting of the financial offices of Iraq, Egyptand Syria was kept in their local languages. For this

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reason, in the era of Hazrat Umar Farooq�é��<Ë @ �úæ

��P�é �J �«, the accountants used to be majoosi (fire wor-

shippers?), christians or qatbis. They used to betreated well according to the commands of Hazrat

Umar Farooq�é�J �« �é

��<Ë @ �úæ��P. Hazrat Umar Farooq�é�J �« �é

��<Ë @ �úæ��P cared about the zimmis (non-Muslim

minorities living in Muslim lands) even on his deathbed. He said, “I instruct the caliph who wouldfollow me to treat the zimmis (non-Muslims) well.Whatever truce be made with them, should be wellguarded. They should be defended against theirenemies well. And they should not be given loadswhich they cannot bear.” He was extremely puni-tive about the mistakes of the governors. Once headdressed the people, “By Allah, I do not send mygovernors to you so that they should slap you onyour faces and snatch your property. They are sentbecause they can teach you your religion and sun-nah of Hazrat Muhammad (may Allah’s peace beupon him). should a caretaker treat someone bystepping out of the boundaries prescribed by reli-gion and sunnah of Hazrat Muhammad (may Al-lah’s peace be upon him), I would definitely avengeon behalf of the person that is oppressed.” Listen-

ing to this Hazrat Amar bin Al-Aas�é �J �« �é

��<Ë @ �úæ��P

asked, “if a Muslim governor gives corrective pun-ishment to his people should he also be fined?”

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��<Ë @ �úæ��P said, “Yes, I will

certainly fine him, I have seen Hazrat Muhammad(may Allah’s peace be upon him) paying fines him-self.”

1.50.1 Keep the Doors Open for the Needy


��<Ë @ �úæ��P used to know if a

government official used to express his grandeur,did not visit the ill, weak could not approach his

office, and he�é �J �« �é

��<Ë @ �úæ��P used to suspend him.

He had given instructions to governors that theyshould not ride Turkish horses, should not wear thinclothing, should not eat sieved flour, should notkeep guards on the door, should always keep thedoors open for the needy. If someone used to goagainst these instructions he used to take severecorrective actions against him. w

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1.51 Hazrat Umar (RA) and His ChristianSlave

A slave of Hazrat Umar (may Allah be pleased with

him) was a christian. He�é �J �« �é

��<Ë @ �úæ��P used to

invite him to embrace Islam. But he�é�J �« �é

��<Ë @ �úæ��P

never emphasized too much. He�é�J �« �é

��<Ë @ �úæ��P used

to say that there is no compulsion in Islam. The

slave remained christian throughout his�é��<Ë @ �úæ

��P�é�J �« life.


��<Ë @ �úæ��P had blown such a

spirit of Islam’s true teachings among his officialsand soldiers that non-Muslims of the conqueredcountries automatically kept on embracing Islam bygetting impressed with their fear of Allah, followingof sunnah, piety, abstinence, hospitality, helpful-ness, behavior, truthfulness, justice, mercy, equal-ity, good treatment of opponents.

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1.51.1 Elegant Conduct of the Companions(RA)

When the Muslim army reached Syria, the ambas-sador of Romans, George, embraced Islam. Theemir of of Shitaa, a city of Egypt, embraced Islamwith two thousand people. The bishop of Damas-cus came to Hazrat Khalid bin Waleed (may Al-lah be pleased with him) and embraced Islam infront of him. After the conquest of Jalola the emirsand affluent of that city themselves embraced Is-lam. After the battle of Qaadsia the royal regimentof Iran embraced Islam with 4000 soldiers. Whensome army officers of Yazdgird converted to Islam,nations like Siaabcha, Zatt, and Andghaar also em-braced Islam. People of a few towns of Egypt alsobecame Muslims.

After the conquest of Wimyaat the whole popu-lation ranging from Baqaara to Asqalaan embracedIslam. And then who can refuse to accept this re-ality that the population of the whole territories ofIraq, Syria, Egypt and Iran gradually embraced Is-lam in such a way that Muslim majority increasedin these countries. And those countries becameknown as Muslim countries. If Muslims had notexhibited the elegant model of their tolerant char-acter there, how would they have embraced Islam.A few people can be pressed and oppressed but to

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persuade a whole territory with force and terror toa particular religion is against the human nature.

1.52 Highest Example of Tolerance


��<Ë @ �úæ��P also

there remained continuous confrontation with theRomans. And when the chivalrous military chiefs

of Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P occupied Damas-

cus, Jordan and Qabas Harqul 5 was extremely per-plexed and horrified. He called his military emirsand asked, “what is the reason, Arabs are too nu-merous compared to us in terms of numbers andarms and even then they become successful.” Anexperienced person gave an answer for this, “Arabshave better morals than us. They worship at nightand fast during the day. They do not oppress any-one and live with equality amongst each other. Incomparison to that our situation is that we drink,

5A Roman Caesar.

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indulge in adultery, do not keep promises, and op-press others. The result of this is that, in their everyactivity they have vigor and perseverance and ouractivities are void of them.”

1.52.1 When a non-Muslim Said: No DoubtYour Prophet is Truthful

It is an incident of the battle of Yarmook thatan emissary named George came to Hazrat Abu

Ubaida�é �J �« �é

��<Ë @ �úæ��P and brought the message of

truce to him. Muslims were offering the Maghribprayers at that time. By looking at their concen-tration and attention, he was extremely impressed.When the prayer finished, he was brought to Hazrat

Abu-Ubaidha�é�J �« �é

��<Ë @ �úæ��P. He asked a few ques-

tions. One of them was about the opinion of Islam

about Hazrat Isa�ÐC� ��Ë@ é� �J

�Ê �« (Jesus Christ) �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ . Hazrat Abu Ubaidah recited afew verses of the holy Quran, the meaning of whichwas: O People of the book! Do not modify yourreligion. Say the right thing about Allah Almighty.Isa bin Maryam is only a prophet of Allah and Hisword, which was put in Maryam by Allah. Maseehhas no objection on this that he is only a man ofAllah. Upon listening to this George at once saidthat indeed these are the characteristics of Hazrat

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Isa�ÐC� �� Ë@ é� �J

�Ê �« (Jesus Christ

�ÐC� �� Ë@ é� �J

�Ê �«). No

doubt your messenger is truthful. After saying thishe recited the testimony of faith and converted toIslam. He did not want to go back to his nation, butthis was against the teachings of Rasool Allah (mayAllah’s peace be upon him) to stop and refrain an

ambassador. Hazrat Abu Ubaidah�ÐC� ��Ë@ é� �J

�Ê �« told

him to go back for the time being, and to comeback afterwards if he wished to do so. This is avery elevated example of a humane behavior.

1.53 A Strange Way of Dealing With thenon-Muslim of Jerusalem

The historian of Islam, ibn-e-Khuldoon, writes that

Hazrat Amar bin Al-Aas�é�J �« �é

��<Ë @ �úæ��P used to sit

on the floor with the common people of his palacein Egypt. When Maqooqas (king of Egypt) used to

come to him�é �J �« �é

��<Ë @ �úæ��P, potters used to carry

former’s throne. And he used to sit on his throne

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like kings with Hazrat Amar bin Al-Aas�é��<Ë @ �úæ

��P�é �J �«. Because Maqsoos was a zimmi (non-Muslim)

and the Muslims used to care about their trucesand pacts, and worldly glory so far had not gainedany value in their eyes, so on this act of Maqsoosnobody criticized.

Hazrat Abu-Ubaida�é�J �« �é

��<Ë @ �úæ��P took bait-al-

maqdas under siege. On getting anxious about thesiege the priests of bait-al-maqdas made a truce onthis condition that the conditions for truce be setthrough the caliph himself. Thus, on invitation of

Hazrat Abu Ubaida�é �J �« �é

��<Ë @ �úæ��P Ameer-ul-

momineen Hazrat Umar Farooq�é�J �« �é

��<Ë @ �úæ��P went

to bait-al-maqdas. When ameer-ul-momineen wentclose to the city of Jerusalem, a christian came toyou and said, “I am a zimmi (a non-Muslim livingin a Muslim country) and this is my garden in front.Some people of your army are harming it.” Ameer-ul-momineen went close to the garden and saw thatsome people were taking grapes away from the gar-den. Ameer-ul-momineen stopped those people. They

said that they were hungry. Hazrat Umar�é��<Ë @ �úæ

��P�é �J �« went inside the garden and found some people

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there too. He�é �J �« �é

��<Ë @ �úæ��P called that zimmi

(non-Muslim) to himself and asked about the priceof the garden and paid him the price.

1.54 Peace and Protection for Life, Prop-erty and the Church and Temples

The peace treaty that was written through Ameer-ul-Momineen, Hazrat Umar Farooq (may Allah bepleased with him) for the inhabitants of Bayt al-Muqdis (Jerusalem) had written in it: ”The life,property, churches, cross, sick, healthy of inhabi-tants of Aelya and Bayt al-Muqdis all are givenpeace . Habitation in their temples is forbidden.And neither should they be demolished. So muchso that even their enclosures would not be harmed.Nor would any deficiency be made in their crossesor properties. Nor would any torture be done asregards their religion.

Misho writes about the history of crusades that,“When Hazrat Umar (may Allah be pleased withhim) conquered Bayt -al-Maqdas, he did not giveany hardship to the christians. Contrary to thiswhen crusaders conquered this city they committedgenocide extremely ruthlessly of Muslims and burntthe Jews.”

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Renowned English Historian Gibbon writes: “CaliphUmar (may Allah be pleased with him) indeed con-quered Jerusalem, but neither did he torture theinhabitants of the city nor did he interfere in theirreligion. A part of the city was set aside for chris-tians, priests, and cardinal bishops. For the secu-rity of this christians only had to pay 2 Dinars annu-ally. Instead of stopping the pilgrimage to Bayt al-Maqdas (Jerusalem), Muslims facilitated it so thatdue to visitors business could be flourished. After460 years of this when this sacred city went backinto the hands of European Christians, the easternChristians used to miss and remember the tolerantgovernance of the Arab Caliphs.”

1.55 The Elegant Strategy of Hazrat UmarFarooq (RA)

When Ameer-ul-momineen Hazrat Umar�é��<Ë @ �úæ

��P�é�J �« went to the church of Qayaama and the time of

prayers approached there, he said to Venice Bata-reeque, “I want to offer my prayers.” Batareeqreplied, “Ameer-ul-momineen, you can offer your

prayers here.” You�é�J �« �é

��<Ë @ �úæ��P refused to do so.

Batareeq went to the church of Constantinople, but

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you�é �J �« �é

��<Ë @ �úæ��P did not offer your prayers there

too. You�é �J �« �é

��<Ë @ �úæ��P offered your prayers out-

side the church in front of the door. And said toBatareeque that I did not offer the prayers insidethe church so that in future Muslims do not capture

the church following the logic that Umar�é��<Ë @ �úæ

��P

�é�J �« had prayed there. After that you�é�J �« �é

��<Ë @ �úæ��P

wrote a letter and gave it to Batareeque. In whichit was written, “Any Muslim cannot pray in thechurch with Azaan and jamaa (as a group prayer),although he can pray alone.”

Hazrat Khalid binWaleed (may Allah be pleasedwith him) made a peace agreement with the priestof Ghaanaat on the following conditions. (1) Theirtemples not be destroyed. (2) They should be ableto ring their bells and display crosses on their re-ligious festivals whenever they like, during the dayor night, but not during the times of the prayers.

1.55.1 Elegant Treatment of a Qibti Mon-eyed

While playing polo a rich Qibti man advanced hishorse further from that of governor of Egypt, Hazrat

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Amar bin Alaas�é �J �« �é

��<Ë @ �úæ��P. The son of Hazrat

Amar bin Al-Aas�é�J �« �é

��<Ë @ �úæ��P angrily beat the rich

man with a whip. The rich man went to MadinaMunawara and complained about it to ameer-ul-

momineen Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P. Ameer-ul-

momineen�é�J �« �é

��<Ë @ �úæ��P called both the father and

the son from Egypt and gave a whip in the hands ofthe rich man and said, whoever of these has beatenyou, you can also beat him. The rich man whipped

Hazrat Abullah�é�J �« �é

��<Ë @ �úæ��P. Hazrat Umar �úæ

��P

�é �J �« �é��<Ë @ pointed towards Hazrat Amar-bin-Alaas�é �J �« �é��<Ë @ �úæ

��P and said, “On him too.” The rich

man said, “no, he is my mentor.”

1.56 Treatment of Non-Muslims During theTime of Treason and Revolt

Foreign nations are complete strangers. In the timeof treason and revolt even the most civilized of theempires cannot do any favors even to its own peo-

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ple. But Sahaaba (friends of Prophet of Allah �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ ) (may Allah be pleased withthem) treated the minorities even under such cir-cumstances with extreme politeness, courtesy andcivility. On the extreme border of Syria there wasa city Areesus. The Muslims had signed a peacetreaty with the Christians living there. But theseChristians conspired covertly with the Romans andused to convey the news of Muslims to them. WhenHazrat Umair bin Saad (may Allah be pleased withhim), who was the governor of that place, informedabout it to Hazrat Umar-e-Farooq (may Allah bepleased with him), he replied back in writing thatthe inhabitants be given twice the worth of theirproperty and belongings and then they should beexiled. If they do not agree to this, they should begiven a time of one year. Thus, after one year theywere sent in to exile. These favors and amenitieshad such an effect on the minorities that they be-came supporters of Muslims themselves. AlthoughRomans were themselves of the same religion asthe Christians, when Romans made preparationsfor a great and decisive battle against the Muslims,these minority Christians sent their spies from allover to gain information about the Romans. Thegovernors, that Hazrat Abu Ubaidah (may Allahbe pleased with him) had appointed in every city,were approached by affluent christians from everycity and reported about this bellicose preparation.

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When all the governors reported about this newsto Hazrat Abu Ubaidah bin Jarrah (may Allah bepleased with him), he wrote back that all the taxthat had been collected by the minorities be re-turned, because according to the treaty the secu-rity of latter was a responsibility of the Muslims andthat they did not possess the means to do so at thattime. When these officials returned these amountsback, the minorities were deeply impressed and ex-claimed that, “May God bring you back, if Romanshad themselves been in this situation they wouldnot have returned the tax back, rather they wouldhave taken whatever was ours” When the Muslimswon the christians themselves returned the moneyso that they could come under the shade of thisblissful rain again.

1.57 Hazrat Umar (RA) and his Handlingof Mutinies

The jews of Khyber adopted such a rebellious at-titude that not only did they cheat in the mattersof Muslims and tried to spread their destruction,

rather they threw the son of Hazrat Umar �úæ��P

�é �J �« �é��<Ë @, Hazrat Abdullah

�é �J �« �é��<Ë @ �úæ

��P, from the

top of the roof. Due to this his hands broke. Hazrat

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��<Ë @ �úæ��P exiled them from Khyber. But

in the times of Rasool Allah (may Allah’s peace beupon him) an agreement was made with them thatthey would be partners in half of the land and half

of the yield. Thus, at the time of exile Hazrat Umar�é�J �« �é��<Ë @ �úæ

��P gave them silver and gold equivalent

to their shares of half the land and half the yield.

The jews of Fidak also committed political mutiny.


��<Ë @ �úæ��P had made a truce with

them on the conditions of exile. That is why at the

time of exile he�é �J �« �é

��<Ë @ �úæ��P gave them the jus-

tifiable price of whatever shares they had in oasisand land. He sent some acquaintances to set theseterms with them and according to the pact what-ever price was set with them was given to them.

When Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P used to get

knowledge of any rebellious conspiracy in his land,

he�é �J �« �é

��<Ë @ �úæ��P used to act severely to dissipate

it. If this conspiracy used to be from non-muslims,although he would hesitate in punishing them buteven in this he used to be merciful and tolerant.When Syria was conquered, on the boundary of itthere was a city known as Arboos. A truce wasmade with the people of this city. But they used tosecretly conspire with the Romans of central Asiaand used to tell the secrets of Muslims to them.

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When Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P came to know

about this, he wrote to the governor of that place,

Hazrat Umair bin Saad�é�J �« �é

��<Ë @ �úæ��P, to give them

a deadline of one year, that they should refrain fromtheir conspiracy. And if they do not refrain, theirproperty, land, animals and belongings be countedand the price be given and they be asked to leave.This order was fulfilled.

1.58 Muslims in the Roman Empire


��<Ë @ �úæ��P also

there remained continuous confrontation with theRomans. And when the chivalrous military chiefs

of Hazrat Umar�é�J �« �é

��<Ë @ �úæ��P occupied Damascus,

Jordan and Qabas, Harqul was extremely perplexedand horrified. He called his military emirs andasked, ‘what is the reason, Arabs are too numerouscompared to us in terms of numbers and weaponsand even then they become successful.’ An experi-

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enced person gave an answer for this, ‘Arabs havebetter morals than us. They worship at night andfast during the day. They do not oppress anyoneand live with equality amongst each other. In com-parison to that our situation is that we drink, in-dulge in adultery, do not keep promises, and op-press others. The result of this is that, in their ev-ery activity they have vigor and perseverance andour activities are void of them.’

In the battle of Fahal when the Romans wishedto have a truce they sent a message to the chief of

Arabs, Hazrat Abu-Ubaida�é �J �« �é

��<Ë @ �úæ��P , that

some person should come over as an ambassador.

Hazrat Abu-Ubaida�é �J �« �é

��<Ë @ �úæ��P sent Maaz-bin-

Jabal�é�J �« �é

��<Ë @ �úæ��P. When Hazrat Maaz

�é��<Ë @ �úæ

��P�é �J �« reached the camp of the Romans he saw that

there was a very expensive floor laid in the tent.He stopped there. A christian came and said, ‘Ican hold the horse, you please go and sit in the

court.’ The piety and chastity of Maaz�é��<Ë @ �úæ

��P�é �J �« was well known. And even the christians were

aware of that. That is why they really wanted to

respect him. His staying out disturbed them. Maaz�é�J �« �é��<Ë @ �úæ

��P said, ‘I do not want to sit on the floor

that has been prepared by snatching the rights ofthe poor.’ Saying this he sat on the floor. Chris-tians felt pity and said that they wanted to respect

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him but if he did not care about it, what could they

do. Hazrat Maaz�é�J �« �é

��<Ë @ �úæ��P became angry. He

stood on his knees and said, ‘what you consider asrespect, I do not care about that, if sitting on thefloor is a tradition of the slaves, then who can be abigger servant of Allah than me.’ Roman’s were as-tonished about his carelessness and independence.So much so that a person asked, ‘is there a personamong Muslims who, in this regard, is above you?’He said, ‘I can swear upon Allah! this is enoughthat I should not be the worse of all.’ Romans keptquiet.

1.59 Tolerance of Hazrat Usman (May Al-lah be Pleased With Him)

All the agreements that were made with non-Muslims

in the times of Hazrat Umar�é �J �« �é

��<Ë @ �úæ��P were

kept in the era of Hazrat Usman�é �J �« �é

��<Ë @ �úæ��P

. And all the new territories that were conquered,the same tolerant spirit was maintained there too.

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This training was given by Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� . He kept on following

the holy prophet (may Allah’s peace be upon him)in his every small or big deed. His era remainedtroubled due to some reasons. Even then due tothe chivalry of Muslims soldiers Taraablas, Algeria,Qabras, Tabristaan and Armenia were conquered.In his time there were also a lot of mutinies. Hispersonality had a lot of softness and regard for oth-ers. But he kept on overcoming these mutinies byadopting the strategies of lack of tyranny and bliss-fulness. In order to be aware of the wellbeing, ornot, of the conquered territories he used to senddelegations of notable sahaaba-e-karaam (friends ofProhept Muhammad (may Allah’s peace be uponhim)). On fridays he would ask about the circum-stances of neighboring countries by reaching therostrum. And he had made a general announce-ment that if anyone had any problem with a gover-nor, he should describe that on the occasion of hajj.On that occasion he used to call all the concernedofficials so that inquiry of such matters could bemade easily.

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1.59.1 Elegant Treatment of the Christiansof Najraan

In his time Muslims did some bad treatments to-wards the christians of Najraan. They complained

about it to Hazrat Usman�é�J �« �é

��<Ë @ �úæ��P by coming

to him. At that time the governor of that place was

Hazrat Waleed bin Utbah�é �J �« �é

��<Ë @ �úæ��P. Hazrat

Usman�é �J �« �é

��<Ë @ �úæ��P wrote to him, ‘The chief of

the citizens of Najraan in Iraq has come to me andcomplained and showed to me the condition which


��<Ë @ �úæ��P had set with them.

I have come to know about the damages Muslimshave done to them. I have reduced their taxes. Ihave given it to them in the way of Allah. And I

have given them all the land that Hazrat Umar�é�J �« �é��<Ë @ �úæ

��P had agreed with them.’

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1.60 Religious Tolerance of Hazrat Ali Al-Murtaza(May Allah Be Pleased WithHim)

Hazrat Ali�é �J �« �é

��<Ë @ �úæ��P ’s era of caliphate also

remained mostly tormenting and vociferous. Theperiod of his caliphate was five years. Due to fightsand rebellions he could not achieve that peace ofmind which is mandatory for ruling. But he hadgotten his grooming under the shadow of HazratMuhammad (peace be upon him). That is whyabout chivalry, piety, worship, hospitality and goodtreatment and character, whatever good examplescan be given, all were present in his personality.No contemporary was his equal in chivalry. Buthe continuously kept on acting on this Hadith ofRasool Allah (may peace be upon him) that braveis not the one who defeats his enemy rather brave isthe one who can control his nafs (self). This storyof his life is very famous. That in one battle hebowled over a jew and sat on his chest. He wantedto kill him that he spat on his face. At once he gotaway from his chest. The jew got astonished andasked the reason for his getting away. And he said,‘initially I wanted to kill you for Allah, you spaton my face. If I had killed you now, I would havedone it for my nafs (self), which would not havebeen right.’ The jew accepted Islam after listening

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to this.

1.60.1 Popularity of Hazrat Ali (RA)

He remained very popular due to the beauty of histreatment, character and charismatic behavior. De-pending on this quality of his, Rasool Allah (mayAllah’s peace be upon him) kept on taking the workof spreading Islam from him continuously. After the

conquest of Makkah Hazrat Khalid bin Waleed�é�J �« �é��<Ë @ �úæ

��P was appointed for spreading the mes-

sage of Islam in Banu-Khuzaima. Initially this tribeaccepted Islam but afterwards they refused. Hazrat

Khalid�é �J �« �é

��<Ë @ �úæ��P imprisoned and killed some

of these people. When Rasool Allah (may Allah’speace be upon him) learnt this, he became sad. You(may Allah’s peace be upon you) had complete con-

fidence in Hazrat Ali’s�é�J �« �é

��<Ë @ �úæ��P performance in

dealing with sensitive circumstances. That is whyyou (may Allah’s peace be upon you) sent him toBanu-Khuzaima in order to make up for the dam-

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age. Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P dealt with the matter

with tolerance. He�é�J �« �é

��<Ë @ �úæ��P redeemed the pris-

oners and paid monetary concessions for the peoplewho were killed. (Fateh Al-Baari)

1.61 The Kindness of Hazrat Ali (RA) To-wards Non-Muslims

Once upon a time Hazrat Khalid (may Allah bepleased with him) was sent for the purpose of tableegh(daawaah) to Yemen. He remained unsuccessful

there. Rasool Allah �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� chose


��<Ë @ �úæ��P to be sent over there.


��<Ë @ �úæ��P initially considered this

task as difficult. But Hazrat Muhammad (peace beupon him) prayed for him by putting his hand onhis chest, ‘O Allah! make his tongue truthful andenlighten his heart with the light of hedayet (divineguidance).’ After this he tied amaama shareef (tur-ban) on his head and sent him towards Yemen by

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giving him a black flag. Hazrat Ali�é �J �« �é

��<Ë @ �úæ��P

changed the atmosphere of that place with the beautyof his strategy and treatment in such a way thatthe whole tribe of Hamdaan converted to Islam.(Fateh-al-Baari, khulafaa-e-raashideen).

1.61.1 Conspiracies of Khaarijis and Ele-gant Treatment of Hazrat Ali (RA)

Khaarijis kept on continuously conspiring against


��<Ë @ �úæ��P. They kept on provok-

ing majoosis (fire worshippers?), apostates, new-Muslims, and minorities (zimmi?), for mutiny. But


��<Ë @ �úæ��P handled these mutinies

with a lot of patience. When they were subdued, hetreated them in a very nice way. Iranian rebels saidabout his charitable treatment that the method ofgovernance of Ameer-ul-momineen Hazrat Ali�é �J �« �é

��<Ë @ �úæ��P bin Abi-Taalib has made us forget

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the memory of the governance of Nosheerwaan 6.

He had maintained and attitude of love and af-fection with zimmis 7. Hazrat Ali

�é �J �« �é��<Ë @ �úæ

��P

maintained all the pacts that he had made withthem.

The most glorious example of Hazrat Ali’s�é �J �« �é��<Ë @ �úæ

��P charitable treatment is that when

his murderer, Ibn-Baljam, was brought to him wasbrought to his death bed, he said by looking at him:give him good bed, have him sleep on a soft bed. IfI remain alive, then I would have the authority toforgive him or to take revenge from him. If I die, Iwould fight with him in front of Allah. Then he alsomade this will that he should be treated softly whilebeing avenged, that is, his hands or feet should notbe cut.

6A famous Persian emperor renowned for his justice.7non-Muslim minorities living in Muslim countries are

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1.62 How Yemen Became a Muslim Coun-try


�Ê �« �é

��<Ë @ �ú��Î �� chose

Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P to go to Yemen to preach

Islam. Initially Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P found this

task quite difficult. But Hazrat Muhammad �ú��Î ��

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ put his hand on his chest and prayed,‘O Allah! Make his tongue truthful. And enlightenhis heart with light of divine guidance.’ After thisyou tied a turban around his head and gave him a

black flag and sent him to Yemen. Hazrat Ali�é �J �« �é��<Ë @ �úæ

��P changed the atmosphere of Yemen

with the elegance of his conduct in such a way thatthe whole tribe of Hamdaan converted to Islam.(Khulafaa-i-Raashideen)

Khaarijis kept on continuously conspiring against


��<Ë @ �úæ��P. They kept on provok-

ing majoosis (fire worshippers?), apostates, new-Muslims, and minorities (zimmi?), for mutiny. But


��<Ë @ �úæ��P handled these mutinies

with a lot of patience. When they were subdued, hetreated them in a very nice way. Iranian rebels saidabout his charitable treatment that the method of

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governance of Ameer-ul-momineen Hazrat Ali�é �J �« �é��<Ë @ �úæ

��P bin Abi-Taalib has made us forget

the memory of the governance of Nosheerwaan.

He had maintained an attitude of love and affec-tion with zimmis (non-Muslim minorities). Hazrat

Ali�é �J �« �é

��<Ë @ �úæ��P maintained all the pacts that


��<Ë @ �úæ��P had made with them.


��<Ë @ �úæ��P had expelled the

Christians of Arabia from Yemen and had sent themto Iraq because they had started gathering armsand horses against the Muslims. During the era of

Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P they wanted to come back.

And when they requested Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P

about this, he refused to accept it by saying that

the decisions of Hazrat Umar�é�J �« �é

��<Ë @ �úæ��P used to

be very appropriate. Even then he wrote an agree-ment for them that, ‘You have brought a writing of


�Ê �« �é

��<Ë @ �ú��Î �� to me in

which conditions to protect your life and property

have been written. What Hazrat Muhammad �ú��Î ��

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�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @, Abu Bakar�é�J �« �é

��<Ë @ �úæ��P and Umar�é �J �« �é

��<Ë @ �úæ��P have written for you, I have fulfilled

that. Thus the Muslim who will go to them now, heshould fulfill those promises which have been madewith them, instead of suppressing them. Neithershould anyone treat them oppressively, nor shouldanyone make reductions in their rights.’

1.63 Tolerance of Hazrat Ali (RA) TowardsNon-Muslims

Hazrat Ali (may Allah be pleased with him) did nottolerate the betrayal of right of non-Muslims underany circumstance. When non-muslims complainedabout the severity and strict handling of one of his

officials, Hazrat Amar bin Muslima�é �J �« �é

��<Ë @ �úæ��P

, he wrote: ‘I have come to know that the non-Muslim farmers of your country have problems withyour strict attitude. There is nothing better in this.You should handle things both with softness and

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strictness. But strictness should not reach the lim-its of oppression. And softness should not reach thelimits of loss. Whatever is due to be received fromthem, you should receive it. But save yourself fromspilling their blood.’

Similarly, an irrigation canal of non-muslims wasruined. He wrote to the official Hazrat Qarz bin

Kaab�é�J �« �é

��<Ë @ �úæ��P, ‘It is the duty of the Muslims to

rehabilitate the canal. And that I can swear uponmy life, I like its rehabilitation as opposed to theexile of people living there.’

1.63.1 A Decision in Favor of a ChristianThief

Once upon a time the armor of Hazrat Ali �úæ��P�é �J �« �é

��<Ë @ fell somewhere. A christian picked it up.

He recognized it as he�é �J �« �é

��<Ë @ �úæ��P saw it. The

christian refused to give it. Despite being the caliph

of the time Hazrat Ali�é �J �« �é

��<Ë @ �úæ��P reported the

matter to the Qazi (judge) of the shari’ah and fileda petition. Qazi asked that what proof did he have

of the armor being his�é �J �« �é

��<Ë @ �úæ��P? He could

not provide any evidence and the Qazi made thejudgement in favor of the christian. The christiangot impressed by it and said that this justice is like

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that of prophets. Ameer-ul-momineen�é��<Ë @ �úæ

��P�é �J �« presents me in front of the Qazi to make a

judgement and after that the Qazi makes a judge-

ment against him�é �J �« �é

��<Ë @ �úæ��P . After that he

converted to Islam. When Hazrat Ali�é�J �« �é

��<Ë @ �úæ��P

used to send a military convoy somewhere, he usedto address them: ”I advise you to acquire the pietyof that Allah, with whom you have to ultimatelymeet. Other than this you cannot have a desti-nation. And he is the lord of this world and theafterlife. Look! The expedition on which you arebeing sent, make complete arrangements for that.And perform such deeds that will make you nearto Allah. Because only those worldly things will beuseful, which reach Allah.”

1.64 Getting Along With Christians

Hazrat Imran bin Hassain (may Allah be pleasedwith him) describes an account of a journey, “Ona night we stayed somewhere. In the morning ev-eryone fell asleep. The prayers were missed. Theywere offered immediately afterwards. We had runshort of water. And we were extremely thirsty. The

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prophet of Allah �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� sent me with

some riders in search of water.

When we went out we saw a woman taking twoskins of water on her camel. We asked her as towhere could the water be found? She said thatwater was not available in the vicinity. That shehad traveled away from her tribe for a day and anight to fetch water. She told that she was a widowand that she had small orphaned children. We took

her to the prophet of Allah �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��.

Upon your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� order the camel was

sat down. You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� put your hand in

the skin. You took a little bit of water and gargled

with it. After this Your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� miracle

was observed by 40 people. All of us drank waterfrom it. And whatever, big or small, utensils wehad, we filled them all. One person had the needfor taking shower. He was given water for that.Despite that it felt that the skins were so full that

they were tearing apart. He �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

told that woman, ‘look we have not lessened your

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water.’ Then due to Your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

command we gave her pieces of leftover bread anddates. You (peace be upon you) said, ‘go and feedthese to your children.’ She went to her tribe andtold about this incident and everyone accepted Is-lam.”

It is said about Hazrat Umar (may Allah bepleased with him) that during his journey of Syriahe took water from the house of a christian womanand performed ablution with it. Imam Shaafi �úæ

��P

�é�J �« �é��<Ë @ has quoted this incident that Hazrat Umar�é �J �« �é��<Ë @ �úæ

��P performed ablution by taking water

from the pitcher of a christian woman.

1.65 Conversion of a Fire-Worshipper

A fire-worshipper named Shamoon was a neighbor

of Hazrat Hasan Basri�é �J �« �é

��<Ë @ �úæ��P . When he

neared death, you�é �J �« �é

��<Ë @ �úæ��P went to him and

saw that his body had become black due to the

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smoke of fire. You�é �J �« �é

��<Ë @ �úæ��P advised him to

accept Islam by abandoning fire worship. Allah willhave mercy!

He said that he was nihilistic about Islam due tothree reasons. First, while according to your beliefslove of the world is a bad thing then why do youstruggle for it? Second, when you consider thatdeath is certain then why don’t you work in theworld to attain the will of God? And that consid-ering the certainty of death, why don’t you preparefor it? Third, that when you consider that the riverof God’s sight as very special and wonderful, thenwhy do you work against the will of God in this

world? You�é �J �« �é

��<Ë @ �úæ��P replied that these are

deeds and character of the believers (meaning thatthey do not reflect the teachings of Islam), but whatwhat had he achieved by wasting time in believingin fire worship? A believer, no matter what hischaracter is, after all believes in the unity of God.But you have worshiped fire for seventy years. Andif both of us fall in the fire, would it burn both

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of us equally, or would it have any regard for yourworship? but my God has that much power thatshould He will, the fire cannot give me minutest ofthe harm. And after saying this, he held fire in hishand and the fire did not affect him at all.

Upon getting impressed by this Shamoon saidthat I have indulged in fire worship for seventyyears, what would I achieve by becoming a Mus-

lim now? But when you�é �J �« �é

��<Ë @ �úæ��P insisted

again to him to accept Islam, he said that he would

accept Islam on one condition that you�é��<Ë @ �úæ

��P�é�J �« should write a testimonial for him that after my

becoming a Muslim Allah Almighty would forgiveall of my sins. You wrote a testimonial to him aboutthis subject. After this Shamoon became a Muslimby the truth of his heart. And he made a request

that upon his death you�é�J �« �é

��<Ë @ �úæ��P would wash

his body with his hands and lay him down in hisgrave and place the testimonial in his hand so thaton the day of judgement he would have a proofabout being a believer. And by making this will he

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recited the testimony of unity and departed fromthis world.

The same night you�é �J �« �é

��<Ë @ �úæ��P saw in a

dream that Shamoon was wearing a very expensivedress and was wandering in the heaven. And when

you�é�J �« �é

��<Ë @ �úæ��P asked about as to what happened

to him? He said God forgave him by virtue of hismercy and what the bounties He bestowed uponhim were indescribable. Thus, there is no burden

on you�é�J �« �é

��<Ë @ �úæ��P and that you

�é�J �« �é��<Ë @ �úæ

��P can

take your testimonial back because it is not needed

now. And when you�é�J �« �é

��<Ë @ �úæ��P woke up in the

morning, that testimonial was in your hand.

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1.66 Love and Adoration of Hazrat KhawajaMoin-ud-din Chishti

Hazrat Khawaja Moin-ud-din Chishti é� �J�Ê �« �é

��<Ë @��é�Ô �g �P

was in reality Sultan-ul-Hind 8 and a sage who washarbinger of prosperity. You were the one whospread light of Islam in the infidel land of India.And for spreading the religion you spread a net-work of your caliphs and scholars of spiritual knowl-edge in every corner of India. They started bringingnon-Muslims under the shadow of the teachings ofIslam. You were not only a dignified wali (friendof Allah) rather you were India’s biggest and firstMuslim leader with whose leadership not only inthe dark and infidel-nourishing corners of the landof India Islamic lights were lit, but a Muslim dy-nasty was also established.

When Khawaja Moin-ud-din Chishti�é��<Ë @

��é �Ô �g �Pé� �J

�Ê �« came to Delhi in the beginning, a person,

hiding a knife under his armpit, attacked him withthe intention of killing him. Hazrat Khawaja Moin-

8The Sultan of India.

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ud-din Chishti�é �J �« �é

��<Ë @ �úæ��P lovingly said, “Since

you have come, finish your job.” The infidel startedquivering as soon as he heard these words. He fell inthe feet and accepted Islam instantaneously. Seeingthis wonder many other people also became Mus-lims.

1.67 An Interesting Incident

A fire worshipper named Behram used to live in the

neighborhood of Hazrat Ahmad bin Hizb�é��<Ë @ �úæ

��P�é �J �« . He was a big merchant. Once in the way

robbers looted all of his property. When you heardabout this you felt very sad. He said to his disciples,“What if he is a non-Muslim? He is our neighbor.It is mandatory for us to console him. Let’s go andand console him. He is very sad.” Thus, you went

to his house. He also respected you�é�J �« �é

��<Ë @ �úæ��P a

lot. And took you�é �J �« �é

��<Ë @ �úæ��P in the house and

hosted you in a well decorated room. Since it wasa time of severe famine, formalities were made, but

he thought that may be you�é �J �« �é

��<Ë @ �úæ��P have

come to eat something. You�é �J �« �é

��<Ë @ �úæ��P under-

stood from your enlightened self and said, “Behram,be comfortable. We have not come here to eat anddrink. We have just come here to console you. We

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heard about your great loss.” He said, “indeed mybelongings were looted and I had a grave loss. Butstill there are three things for which it is manda-tory for me to be thankful. Firstly, I was lootedbut I did not loot anyone. Secondly, half of my be-longings are still with me. Thirdly, a few worldlyare safe.” You

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belongings were looted, belongings of the afterlife�é�J �« �é��<Ë @ �úæ

��P said to your disciples that his sayings

have a smell of friendship. Then you�é�J �« �é

��<Ë @ �úæ��P

asked, “Tell us that why do you people worshipfire?” He said, “Only so that on the day of judge-

ment I remain safe from it.” You�é�J �« �é

��<Ë @ �úæ��P said,

“you are worshipping it since a long time. AndI could not understand its significance even for asingle day. Come! let’s both of us put hands in it.We will get to know as to how much it spares you.”This suggestion struck Behram’s heart a little bit.He said, “Ok explain four affairs to me. Why did

Allah brought to life His creation?” You�é��<Ë @ �úæ

��P�é�J �« said, “Creation was given birth so that it could

recognize its creator. Sustenance was given so thatthey could know Him due to it. Death was given sothat they could recognize Him by the virtue of Hisdominance(Qahaari?). Then he brought back to lifeso that they could recognize him by the virtue ofHis nature.” Behram said, “Ok bring forward this w

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fire and let’s test it too.” You�é �J �« �é

��<Ë @ �úæ��P put

your hand in it and no harm happened. Behramembraced Islam at that point.

1.68 Mystery of Sheikh Jalal-ud-din and aHindu Yogi

Hazrat Kabeer-ul-Aulia, Sheikh Jalal-ud-din �úæ��P�é �J �« �é

��<Ë @ was very wealthy and a rich person of his

time. And your father, Khawaja Mehmood �úæ��P

�é�J �« �é��<Ë @’s wealth also did not have any measure. You�é�J �« �é��<Ë @ �úæ

��P were renowned for your knowledge and

benevolence. From childhood you�é �J �« �é

��<Ë @ �úæ��P

used to get upset about anyone’s problem. And till

the time you�é �J �« �é

��<Ë @ �úæ��P would not solve his

problem you�é �J �« �é

��<Ë @ �úæ��P would remain restless.

You�é�J �« �é

��<Ë @ �úæ��P used to help poor and the needy

a lot. You�é �J �« �é

��<Ë @ �úæ��P were very charitable and

you had this habit till the end. You belonged to

Paani Patt. You�é �J �« �é

��<Ë @ �úæ��P had not reached

adolescence yet that you started developing mystic

states. You�é �J �« �é

��<Ë @ �úæ��P would go to jungles

and remain busy in worships there. When Hazrat

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Sheikh Shams-ud-din�é �J �« �é

��<Ë @ �úæ��P made you a

caliph he�é�J �« �é

��<Ë @ �úæ��P prayed for you

�é�J �« �é��<Ë @ �úæ

��P,

“Jalali! I give you this and that.” This meant thatblessings of both this life and afterlife were prayedto be bestowed upon him.

Thousands of people benefited from you �úæ��P�é�J �« �é

��<Ë @. Islam and the purpose of Islam benefited alot. Plenty of hindus accepted Islam on your hands.


��<Ë @ �úæ��P reached a mountain while touring.


��<Ë @ �úæ��P saw that a hindu yogi was sitting

still while his eyes were closed. When you �úæ��P�é �J �« �é

��<Ë @ reached near him, you gave movement tohis heart. He opened his eyes. And gave you a piece

of Paaras? (a gem) happily. You�é �J �« �é

��<Ë @ �úæ��P

threw it in water while smiling. He did not like

this act. He said, “You�é�J �« �é

��<Ë @ �úæ��P did not value

this priceless thing. I do not know give me mystone back. Otherwise I will not let you lift even asingle foot from here.” And he behaved with severe

insolence in front of you�é �J �« �é

��<Ë @ �úæ��P. But you�é�J �« �é

��<Ë @ �úæ��P while exhibiting a good behavior went

down into the spring and said, “come pick yourstone up.” What he saw was that there were lying

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thousands of such stones (gems) over there. You�é �J �« �é��<Ë @ �úæ

��P smiled and said, “When respect-

ful people of Allah look at any stone it becomespaaras (gem).” When he saw this wonder and thebeautiful behavior he converted to Islam instanta-neously. Then in his vicinity all of his disciples alsoconverted to Islam. This yogi became a firm and acomplete believer.

1.69 The Elegant Conduct of Saaien TawakkalShah Anbaalwi (RA)

Many traits can be found in the character of Hazrat

Shah Sahib�é �J �« �é

��<Ë @ �úæ��P that show that he had

a lot of affection for the creation of Allah. Thisdid not have any discrimination of Hindu, Mus-lim, Sikh or Christian. A part of this affectionwas hadayet (guidance) too. He would meet ev-eryone openheartedly. And he had a catch phrase,“O banday Allah dai!” (O man of Allah). He usedto address the others with this.

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1.69.1 Care for a Hindu Neighbor

You had so much regard for the punctuality of sun-

nah of Hazrat Muhammad �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

that once in the neighborhood a Hindu died. Youdid not eat food till the time he was taken out forcremation. He said that he was a neighbor andwhen the neighbors are in sorrow food should beeaten by separating from them 9. Thus, he went tothe mosque and ate a little bit of rice over there.

1.70 Restoration of the Archbishop

The inhabitants of Egypt were given complete in-dependence in the matters of religious affairs. Theywere assured about the safety of life, property andpersonal respect. So much so that the archbishop ofchristians, Benjamin, who was in hiding due to thefear of the Romans, was invited by Hazrat Amarbin Al-Aas (may Allah be pleased with Him) andwas appointed back to his designation. And what-ever concessions were asked about churches weregranted. On gaining religious independence Chris-tians celebrated a lot and speeches were made inthe churches. Asqaf Baasili said, “After a long op-

9i.e. Not in front of them to exhibit a complete lack of

empathy.

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pression of Romans, I am seeing an era of redemp-tion and peace in Alexandria today.” In the eyes ofthe Muslims jews, christians, polytheists and fire-worshippers were all equal. And muslims used totreat everyone with sympathy and love.

After seeing the beauty of behavior of Muslims,myriads of non-Muslims adopted Islam and by thepassage of time they started adopting Arabic lan-guage too. The result of this was this that in futureeras Egypt became a center of Islamic culture andcivilization. When Muslims conquered Alexandria,an arrow of a person belonging to the Muslim armyaccidentally broke an eye of the statue of Hazrat Isa

(may Allah’s peace be upon Him) (Jesus Christ�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��). This incident deeply ag-

onized the Christians. They went to the chief ofthe Muslim Army, Hazrat Amar bin Al-Aas (mayAllah be pleased with Him), and said, “Your man

has broken an eye of the statue of Jesus Christ

�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� (Hazrat Isa

�ÐC� ��Ë@ é� �J

�Ê �«). You

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should also make a statue of your prophet (mayAllah’s peace and blessings be upon Him). Andwe would break an eye of that statue in return.”The chief of the Muslims said, “This sounds likea foolish idea. It would be better that instead ofbreaking the eye of the statue, you should breakthe eye of a Muslim soldier.” A christian agreedto do this. The chief of the muslims himself gavehim his dagger and said, “My eye is presented here,you can break it.” Seeing this justice of the chief ofMuslims the dagger dropped down from the handsof the christian and he refrained from his act.

1.71 Good Demeanor of a Friend of Allah

It is described in Israr-at-Tawhid that one day Abu-

Saeed Abu-Al-Khair�é �J �« �é

��<Ë @ �úæ��P was passing

through a street with a group of people. A womanwas throwing the ash of her stove from the top ofher roof. Some ash fell on Sheikh’s clothes. Sheikhwas not affected by this incident at all. But his

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companions became severely angry. And they feltabout asking the man of the house. Sheikh said,“You should not become angry. Only ash has fallenon the person who deserved fire. This time is appro-priate for thanking Allah instead.” Everyone be-came quiet by listening to this. And no one harmedany one.

Hazrat Ba-Yazeed�é �J �« �é

��<Ë @ �úæ��P was pass-

ing through a graveyard. A Bistaami young manwas playing a musical instrument. You recited Laa-hola-waala qoowata upon seeing him. That youngman struck his instrument so severely on Hazrat’shead that his head got wounded. And the instru-ment also broke. You came back to your house andsent to him the price of the instrument and a littlebit of sweet. And also sent this message to buy anew instrument from that money and eat sweet sothat the sorrow of broken instrument may go away.When the young man got this message he felt veryashamed. He came back to sheikh and asked forforgiveness.

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1.72 Hazrat Ba-Yazeed Bastaami and HisJewish Neighbor

A Jew lived in the neighborhood of Hazrat BayazidBastami (Allahs mercy be upon him).Once a childkept crying all the night in his neighbors home. Inthe morning Hazrat knocked at his Jewish neigh-bors door. A lady replied from inside that therewas no man in the house. Hazrat Bayazid Bastamiintroduced himself and asked if everything was al-right. The Jewish lady told that many months agoher husband went on a journey. During his absenceshe gave birth to his child who kept crying all thenight. When Hazrat asked that why the child hadbeen crying during the night, she replied that it wastoo dark in the house and she did not have money,neither was anyone there to bring oil. She was liv-ing on the grain which her husband left at homebefore leaving. Hazrat went straight to his homeand brought everything for her. Before evening,the holy man called Bayazid Bastami by the worldwas standing in front of the Jews door holding abottle of oil. For many days Hazrat kept on pro-viding that lady with all the necessities so that herchild would not cry in the darkness of night. Af-ter a few months that Jewish ladys husband cameback from his journey. The lady told everything toher husband. The Jew was very happy and he wentto Hazrat Bayazid Bastami to say thanks to him.

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Hazrat said that there was no need to say thanksas whatever he did was his duty and if he had nothave done that, it would have been extremely sinfulas in his religion, Islam, neighbors had a lot rights.The Jew requested Hazrat that he also wanted toprotect himself under the divine mercy of that re-ligion and wanted to convert to Muslim faith byreciting the testimony of purity taught by ProphetMuhammad (peace be upon him) because of whichAllah has given you great respect. Hazrat taughthim the tetimony and converted him to Islam.

Episode 80 – March, 2013)

1.73 The Sufi Path

Sufi-saints have given a lot of value to human friend-liness. In this they have never been bound by reli-gion or sect, nation and race. They value a lot tohelp the humanity with altruism, even though theymay have non-Muslims among them. Below a fewsayings and teachings of the sufi saints are copieddue to which you would have an idea that whatis the value of good treatment of the non-Muslimsaccording to the sufi saints.

Hazrat Baa-Yazeed Bastaami�é�J �« �é

��<Ë @ �úæ��P used

to pray, “O Allah! make my self so big that only

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my self could fit into the hell. So that nothing else

may come into the hell.” Hazrat Shibli�é��<Ë @ �úæ

��P�é�J �« has said, A sufi cannot become a sufi till the time

he does not consider the whole creation of Allah ashis family. Meaning that he does not look at them

with love. Sheikh Saadi�é�J �« �é

��<Ë @ �úæ��P says that once

upon a time my master, Shahaab-ud-din Suhar-

wardi�é �J �« �é

��<Ë @ �úæ��P could not sleep for the whole

night for the fear of hell. And in the morning Iheard that he is saying in the prayer that, O Allah!How nice it would have been that hell would havebeen filled with my self. So that all the other humanbeings could have been redeemed. Khawaaja Moin-

ud-din Chishti�é �J �« �é

��<Ë @ �úæ��P has said that a sufi

is that person who has the generosity of a river,affection of the sun and hospitality of the land.

Khawaaja Abdullah�é �J �« �é

��<Ë @ �úæ��P has said that

become a flower and not a thorn. Become a friendand not foe. Shams Tabrez

�é�J �« �é��<Ë @ �úæ

��P has said

that if you want redemption from the hell, then

serve the creation. Abu Maashar balkhi�é��<Ë @ �úæ

��P�é�J �« says that 6 things are obligatory upon me and

one among them is to look upon the creation with

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affection. Sufi Aziz-ud-din Nafsi�é�J �« �é

��<Ë @ �úæ��P says

that treat friend and foe with love and affection.So that your friend may become friendlier and theenemy may not become more hostile, rather he mayas well also become a friend.

1.74 Forgiveness and Mercy and Benevo-lence Towards Enemies

Sufia-e-karaam (sufi saints of Islam) (may Allahshower His blessings on them) have always adoptedthe attitude of forgiveness with the creation of Al-lah, muslim and non-muslim. This had a very goodeffect on the social environment. Once Hazrat Ma-lik bin Deenaar

�é�J �« �é��<Ë @ �úæ

��P rented a house in the

neighborhood of a jew. Your cottage was adjoiningwith the door of the jew. Thus, the jew made sucha pipe out of enmity through which he used to pourall the filth in to your house. And the place of your

prayer used to become dirty. You�é �J �« �é

��<Ë @ �úæ��P

never complained. One day the jew himself said,

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“Do you have a problem due to my pipe?” You�é �J �« �é��<Ë @ �úæ

��P said, “I clean the filth that comes

out of the pipe every day. So I do not have anyproblem.” The jew said, “You do not get angryeven after bearing with so much filth. Your religionis definitely true.” (Tazkira-tul-Aulia, p, 27).

One of the guests of Hazrat Nizam-ud-din Aulia�é �J �« �é��<Ë @ �úæ

��P said, “Some ill-religious, your ill-

wishers badmouth you everywhere, which we can-

not listen.” You�é�J �« �é

��<Ë @ �úæ��P said, “I have forgiven

everyone, you should also forgive them. Do notargue with such people.”

1.74.1 Encouragement and Affection

In front of Sufia-e-karam�é�J �« �é

��<Ë @ �úæ��P there is no

better deed than encouragement, affection, and toprovide happiness to others. Hazrat Junaid Bagh- w

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dadi�é �J �« �é

��<Ë @ �úæ��P went to a person with a few

dirhams. He said that he did not need them. You�é�J �« �é��<Ë @ �úæ

��P said, “You do not need them but I am

a Muslim. If you will accept them I will feel happy.So you should accept them to make me happy.”(kitab-ul-Alhuma, p, 263)

1.75 Tolerance of a Sufi

Hazrat Syed Ishaq Gaazoni Lahori (may Allah showerhis blessings upon him) was among the great andhighly ranked shaikhs of his time. He came to La-hore after getting a divine, invisible, indication.Your courteous behavior was not only with Mus-lims, rather it was exemplary towards non-Muslimstoo. The thing that was most prominent in the mir-ror of your behavior was your softness and humility.It is written in tohfa-tul-waasileen that a very af-fluent person who was very famous in his area came

to you�é�J �« �é

��<Ë @ �úæ��P. You é� �J

�Ê �« �é

��<Ë @��é�Ô �g �P did not pay

any attention towards him. He became very angry

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with you and started abusing you. But you��é �Ô �g �P

é� �J�Ê �« �é

��<Ë @ remained quiet.

So much so that there was not a sign of anyannoyance on the face. When that person kept onbadmouthing you for a long time and kept on abus-ing you, and did whatever he could do. Then a per-son from among the audience of the gathering said

to you é� �J�Ê �« �é

��<Ë @��é�Ô �g �P, “Hazrat this person is behav-

ing rudely in front of you for a long time, we cannotendure this. Please give us permission so that we

punish him or you é� �J�Ê �« �é

��<Ë @��é�Ô �g �P curse him with a

bad prayer so that he meets his logical end.”

You é� �J�Ê �« �é

��<Ë @��é �Ô �g �P raised your hands in front

of Allah Almighty for this rude person and startedsaying with a lot of humility and softness, “O Allah,I have forgiven him. You should also forgive him.”And for a while he kept on praying like this slowly.

You é� �J�Ê �« �é

��<Ë @��é �Ô �g �P had hardly finished praying

that that irreverent fell down on the floor and be-came unconscious. And he remained unconsciousfor around two hours. When he gained conscious-

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ness he came to Hazrat Shaikh é� �J�Ê �« �é

��<Ë @��é �Ô �g �P

and said, “Hazrat I made a mistake, please forgiveme.” He used to say about the importance of cour-tesy towards Muslims and non-Muslims, “Peopleshould make use of forgiveness. And in one’s atti-tude and character one should be a model of sunnahof Hazrat Muhammad (may Allah’s peace be uponhim). Otherwise the purpose of tableegh (daawa,preaching Islam to humanity) cannot be fulfilled.”

1.76 Matters Concerning Trade

It is mentioned in a Hadith that the Muslim is one,from whose tongue and hand, other fellow beingsare safe. The life of spiritualists manifests thesenoble traits. There is no discrimination on the basisof color, creed or religion. They serve the wholehumanity without any prejudice or discriminationand always strive for that.

Hazrat Ibrahim Bin Adham says that he wasin Bait-al-Maqdas (Jerusalem) and after the IshaPrayer when all the people had left, two angels de-scended from the heavens. One of them said to theother, “I could feel a human here.” The other said,“Yes, he is Ibrahim Bin Adham Balkhi.” Then firstsaid, It is such a pity! That he had to suffer a lotof calamities to seek his Almightys Pleasure and re-

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mained steadfast till he was blessed with spiritualprivilege and prestige but he lost that with a tinymistake. The other asked, “What was that mis-take?” The first said, “While he was in Basra, hebought dates from a date merchant, when he fin-ished buying he returned and found a date fallen onthe ground. He thought that it was one of the dateswhich he had bought, so he picked it up, cleaned it,and then ate it. Actually the date did not belongto him. Rather it was thrown from the shopkeepersshop. So, when that date reached his stomach, hisspiritual enlightenment was taken back.”

When Hadhrat Ibrahim Bin Adham�é��<Ë @ �úæ

��P�é �J �« listened to this entire conversation, he started

crying and, in desperation and haste, he rushed to-wards Basra. Then he bought dates from there andtook them to the shopkeeper and told him the fullmatter. The merchant not only forgave him at oncebut also apologized for the inconvenience caused bythat. Then he returned back to Jerusalem and thenext night he again witnessed the angels descend-ing down. Then they repeated the same conversa-tion but one of them told the other that Hadhrat

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Ibrahim Bin Adham’s�é�J �« �é

��<Ë @ �úæ��P spiritual enact-

ment was rehabilitated and his spiritual enlighten-ment was restored.

1.77 Sympathy Towards a Christian Lady

�é �J �« �é��<Ë @ �úæ

��P came out of the Lahori door, Shah-

darra, to see off his friend. Both friends were stand-ing and chatting there when they saw a Christianlady who was injured badly and she was also thirsty,but nobody was giving her water. Both went to her,and gave her water after arranging from somewhere.

Era of 1857 was very chaotic. Initially, the Indi-ans were powerful over the British people and theywere so enthusiastic that no one was able to help orsupport the British, whether old or ill, man, womanor a child. But in Islam, even during war you arenot allowed to hurt any old, ill, woman and child,rather you should try to save them from all prob-lems.

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Maulana Gulam Rasool and Maulana Abdullah�é�J �« �é��<Ë @ �úæ

��P put themselves in danger to help that

lady. They make her wear mans dress and tookher into the room of mosque, and her treatmentstarted. At night people came to investigate aftertheir doubt. They were told that a patient wasin the room. They went back due to listening toit. Maulana Gulam Rasool dropped the idea of hisreturn to his country. After the treatment of somedays that lady recovered fully. It was then revealedthat she was the wife of an English Colonel, she wassent to her house somehow.

She thanked Maulana Gulam Rasool�é��<Ë @ �úæ

��P�é �J �« very much and tried to give him a letter for

future assistance. But he refused, and said thatthey helped her only for the sake of Allah and forthe sake of humanity, that Allah shall repay them.That woman also said that a situation might arisewhen the Indians might be captured, the letter shallhelp then. If anyone complains about you to theBritish, then in that situation this letter will helpyou. But the Maulana did not agree. He said,“We are dervishes. Why would anyone complainagainst us and what shall he gain by tormenting

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us?” Maulana Ghulam Rasool�é �J �« �é

��<Ë @ �úæ��P took

her to home safely and returned from Delhi to hiscountry after few days of the incident. (TazkiraMaulana Ghulam Rasool Qalwi p 159 - 161)

1.78 On Courteous Behavior

Abu Abdullah Khiyat�é�J �« �é

��<Ë @ �úæ��P used to stitch

clothes in a shop. One fire worshipper who was veryjealous of him, used to get his clothes stitched fromhim and would pay invalid currency coins. Oneday he came to the shop to pay a bill. He foundthat his assistant was sitting in the shop insteadof him. As usual, when the fire-worshipper paidinvalid currency and demanded his clothes, the as-sistant returned the money and refused to give thestitched clothes. Abu Abdullah came and assistanttold him about the incident, he said, “You did abad thing. This fire worshipper is dealing with mein the same manner since one year and I just acceptinvalid currency and throw it into a well so that he

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may not cheat some other Muslim.”

1.78.1 Signs of Courteous Behavior

Yousaf Ibn-e-Asbat�é �J �« �é

��<Ë @ �úæ��P says that there

are 10 signs of courteous behavior. Less opposi-tion, doing justice, not taking revenge, hating sins,accepting apologies, concentrating on shortcomingsof oneself instead of others, treating young and el-ders with courtesy and speaking courteously withordinary and privileged .

Somebody asked Sohail Tastari�é �J �« �é

��<Ë @ �úæ��P

what is courteous behavior. He (R.A) said, “Thatits lower level is not to take revenge, tolerating tor-ture, mercy on oppressor and praying for his for-giveness.”

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1.79 Love Your Neighbor As You Love Your-self

Our elders and dignified people of the Umma whowere our guides and whose lives were light for ourlives. What was their way of treatment, behav-ior and good attitude with non-Muslims and theirneighbors. And what sort of love, affection andsacrifice they used to bear in their hearts for non-Muslims, please note an example of this in the fol-lowing account.

Hazrat Mujahid (may Allah be pleased with him)says that I was present with Hazrat Abdullah binUmar (may Allah be pleased with him). At thattime one of his slaves was slaughtering and cuttinga goat. Ibn-e-Umar (may Allah be pleased withhim) said to his slave, when you prepare the meatdo not forget to give it to our Jewish neighbor. Hesaid this many times. That slave asked, how many

times would you�é �J �« �é

��<Ë @ �úæ��P reiterate this? He�é�J �« �é

��<Ë @ �úæ��P said Hazrat Muhammad (may Allahs

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peace and blessings be upon him) used to empha-size so much on the rights of the neighbors that weused to fear that perhaps you (may Allahs peaceand blessings be upon you) would include their rightsin inheritance. (Abu-Dawood, Tirmidhi) [al Si-jistanı and Hasan, 1984]

1.80 Conquest of Samarkand

In Fatah al-Baladan Balazari it is reported thatwhen Samarkand was conquered, people there some-how came to know that the actual Islamic proce-dure of war is like this:

First the local non-Muslims will be invited bythe Muslim Army to embrace Islam. If these peoplewill not accept the invitation for Islam, they maybe asked for payment of jiziyyah (Penalty). If theyrefuse this as well, then the Muslim Army couldbe permitted to attack that country or city of non-Muslims.

The people of Samarkand realized after a longtime that the Muslim Army had captured Samarkandwithout invitation for Islam or payment of jiziyyah.Muslims had settled there and made their houses.

People of Samarkand sent a delegation to Hazrat

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Umar Bin Abdul Aziz�é �J �« �é

��<Ë @ �úæ��P, who is con-

sidered as one of the Rashidun caliphs, and knownas the fifth caliph. The delegation complained thatMuslims had captured Samarkand without abidingby this Sunnah and Islamic Law.

He wrote a letter to the Qazi (Judge) to imme-diately form a court upon the receipt of the letter,and to gather evidence that when Samarkand wascaptured, whether this Sunnah was followed or not?If there was no proof of following of this Sunnah,Muslim Army was supposed to immediately aban-don Samarkand and to take position outside thecity.

Thereafter, they must follow this Sunnah. Firstthey should offer people of Samarkand to embraceIslam. If they do not accept then ask for fibhafollowed by jiziyyah. If these are also not acceptedonly then they could invade the country.

Upon receipt of this letter, the Qazi formed thecourt. Defendant was the commander of the Mus-lim Army. There might not be any example inthe history of the world that a commander whohad conquered the capital of the important area ofTurkmenistan, appeared as a defendant and as acommon person in front of the Judge.

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1.81 The Story of a Pirate Who Used toRob Christians and Jews

Hazrat Fuzzail bin Ayyaz�é�J �« �é

��<Ë @ �úæ��P was a pirate

in the beginning and used to loot caravans. It was

your�é�J �« �é

��<Ë @ �úæ��P routine to loot the arriving cara-

vans. Love of Allah kindled a fire in the heart, thesentiment of helping the poor developed an attrac-tion. At the time of night a caravan passed by. Oneperson was sitting on the back of a camel and wasreciting Quran-e-hakeem. He recited the followingverse:

A �Ó �ð é��<Ë�@ Q�

�» Y� Ë�

�Ñ�î�E. ñ�Ê��

�m��' �à

�@ @ �ñ�J �Ó

�@ �áK

Y��ÊË� à� A

�K �Õ�Ë�@��ê

�Ë�@ �áÓ�

�È �Q�K

(Surah Hadeed, verse. 16)

Translation: has the time not arrived yet heartsof the faithful would start trembling with remem-brance of Allah.

As soon as he heard this verse, it was as if elec-tricity had struck your hear and got stuck in it. It

was a flame that set your life and sould ablaze. You�é �J �« �é��<Ë @ �úæ

��P started saying unintentionally, “The

time has arrived! It has arrived!!” You repented

for all of your past mistakes. Then he�é��<Ë @ �úæ

��P�é �J �« started worrying no wonder how many people

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had he�é �J �« �é

��<Ë @ �úæ��P looted. There were Muslims

among them and non-Muslims as well. There werejews among them and christians as well. No wonderpeople of how many religions are in them who have

become victims of his�é �J �« �é

��<Ë @ �úæ��P piracy. You

started following each one of the persons, irrespec-tive of whether they were jews, christians, bud-dhists, or zoroastrians, or of any other religion orsect. You used to go to each one of the persons and

either you�é �J �« �é

��<Ë @ �úæ��P would return the looted

money, or would ask for it to be forgiven.

Among these people was a jew who was ex-tremely heartless. He was not ready to forgive hismoney at any cost. Initially he set a condition the

he�é �J �« �é

��<Ë @ �úæ��P should pick a huge dune and

throw it away, that was destroyed overnight due toan invisible wind. Despite this he was not ready to

forgive you�é�J �« �é

��<Ë @ �úæ��P. You started coaxing him.

At night this worry started disturbing you that howshould I get this jew to forgive me his rights. Then

he him�é�J �« �é

��<Ë @ �úæ��P to pick up the pouch of money

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that was lying below his pillow. You�é�J �« �é

��<Ë @ �úæ��P

gave the pouch at once. As soon as he saw the baghe converted to Islam. He said, “I have read in theTorah that a person who repents sincerely even fhe puts his hand in the sand, that converts to gold.In order to test this I had put a pouch filled withsand over there. Now I know that your repentanceand your religion are true.” (Derived from Kutabal Deeniyya)

1.82 Universal Love

Along the bank of river Nile Hazrat Zunnoon Misrisaw a scorpion. He thought to kill the lethal insect.AS he was about to pick a stone in his hand thatit ran close to the water. At the same time a frogappeared from somewhere. The scorpion got on topof his back. The frog dived in the water to swim to

the opposite bank. Hazrat Zunnoon�é�J �« �é

��<Ë @ �úæ��P

also became curious and he also reached there. The

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scorpion got off from the back of the frog and crawledin a direction towards the dry land. There was adrunk man upon whose head was huge snake whowas about to bite him.

The scorpion accosted the snake and stung him.The snake dissolved into pieces. Hazrat Zunnoon

Misri�é�J �« �é

��<Ë @ �úæ��P woke up the drunk man. When

he woke up he thought about running away withfear as he saw the huge snake. Shaikh said, “Whydo you run away from this. Allah has been kind andwith the aid of the scorpion He has saved your life.”And then he told the whole story. Upon listeningto this the drunk man raised his head towards thesky and said, “O God! You have bestowed so muchupon a non-Muslim and disobedient person, howmuch would you bestow upon obedient Muslims.I severe upon your respect and dignity! I wouldnever disobey you.” And while crying vehementlyand reciting the following verses he went away fromthat place.

O the one who sleeps! Allah almighty takes care

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of you from every bad thing that walks in the dark-ness.

How do the eyes sleep from such a king fromwhom you receive wonderful blessings.

Readers! This story gives us this lesson that nomatter how big a mistake, an act of disobedience,or a sin we commit, we should never be hopelessabout the blessings and kindness of Allah Almighty.Our mistakes that are as big as the mountains andsins as huge as the oceans are not dependent on asingle drop of His blessings. That is why whethera person is Muslim or non-Muslim, whether he/sheis pious or sinful, we should live with everyone withlove and encouragement. We do not know when ourLord may choose any one of them and they mightbecome as His friends.

Please do not forget to read the book Worshipplaces of non-Muslims and our Responsibilities inEnglish and Urdu.

1.83 Advice of Behaving NicelyWith a Poly-theistic Woman

The pious selves of Aulia Allah (friends of Alla) con-sider it a first and foremost priority to serve the hu-manity without any discrimination of religion, sect,

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color, race, nationality or language. They preach totreat everyone elegantly.

As we come to know about many rights of kin-ship and familial bondings according to Islam, sim-ilarly several rights become obvious based upon amere human relationship between every human be-ing. Moreover, by the virtue of being a human be-ing alone their application becomes necessary. Evenif they are not Muslims. For example, to treat one’spolytheistic mother nicely.

One must abide by all the regulations concern-ing obedience towards the parents unless they areprohibited by the sharia. Such as it is quoted by

Hazrat Asma bint-e-Abi Bakar�é �J �« �é

��<Ë @ �úæ��P ,

“My mother came to me in such a state that shewas a polytheist during the epoch of the pact of

Hudaibiyya. I said to Hazrat Muhammad�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« that my mother had come to me and she

had a few expectations from me, should I treat her

gently?” You �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� said, “Yes, treat

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her nicely too.”

1.84 Treatment of non-Muslims With Loveand Affection


�Ê �« �é

��<Ë @ �ú��Î �� was

a personification of sympathy and compassion forthe whole humanity. The manner in which Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� treated non-

Muslims does not have an equivalent example in

the whole human history. He �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

naturally adored friends and strangers alike. He�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� was appointed by Allah to

stretch his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� hands for friendship

with affection towards strangers too. Irrespectiveof how much animosity they felt towards towards

him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� , he was directed to

respond with sympathy. Thus, it is a saying of Al-lah Almighty, “If rivals and enemies mould towards

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peace and reconciliation, you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

should also bend towards peace.”

In pursuit of giving redemption to a maximumnumber of enemies charged with capital punish-

ment, he �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� had passed an order

that even the least influential of the Muslims couldprovide refuge to a non-Muslim criminal or enemy.And that the Muslim also had the permission tointercede on behalf of the captives. Mother of the

faithful, Hazrat Ayesha�é �J �« �é

��<Ë @ �úæ��P, says that if

any woman ever gave refuge to a polytheist, thatrefuge was considered correct [al Sijistanı and Hasan,1984], meaning that every Muslim was legally boundto respect that refuge.


�Ê �« �é

��<Ë @ �ú��Î �� used to

accept the gifts of non-Muslims and he�é��<Ë @ �ú

��Î ��

�Õ��Î �� ð é� �J

�Ê �« used to send gifts towards them. The

governor of Ayla sent a white mule towards him�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� as a gift. Thus, Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� sent a white

shawl towards him as a gift, and also granted himthe rights to govern the city in writing [Ali andBukharı, 1944]. Between Syria and Arabia thereis a city named Doma. The Christian governor ofthat city whose name was Doma, sent a precious

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gown towards him �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� as a gift. The

gown was so soft and auspicious that everyone usedto praise its delicacy and finesse [Ali and Bukharı,1944].

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Chapter 2

Worship Places ofnon-Muslims, TheirRights and ourObligations

213

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2.1 Islam as a Peaceful and a Calm Religion

Islam is for peace meaning that neither would itbeguile or torment someone, nor would a Muslimget duped or troubled by someone else. Or statedin other words, a Muslim is a person from whomevery person would remain peacefully safe.

That is why it is obligatory according to Islamto commonly greet everyone and there are numer-ous benefits of this. Faith stands for peace, a be-liever is a person from whom all the creation of God(Allah) can derive peace, meaning a sense of safety,prosperity and wellbeing. This is the reason why

the name of the mother of the prophet of Islam�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� was Aamina. Aamina stands

for peace (aman). And the name of her maid wasHaleema. Haleema also refers to softness (hilm)and peace. The woman who helped at the time of

his �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� birth was Shifaa. Shifaa also

refers to blessings, wellbeing, peace and prosperity.When we look at all of these evidences, our vantage

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point shifts to a position from where we look atIslam as a peaceful and calm religion.

2.2 A Wonderful Message of Peace, Well-being and Peace for the Whole Human-ity

The prophet of Islam �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� reacted

with non-Muslims with immense elegance. Therewere innumerable people who had tormented youpersistently for years, so much so that they per-suaded you to leave Makkah. When you became aconqueror and came to Makkah, there was a black

turban on your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� head, and

your head was so much bowed due to modesty that

it was touching the hunk of the camel that you�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� were riding.


�Ê �« �é

��<Ë @ �ú��Î �� put his

hands on the door of Kaaba and made an announce-ment that is a wonderful message of peace, well-being and prosperity for the history and humanity.That message was that today I have forgiven every-one. I have given peace to the children, respect towomen, forgiven the senile, and I have pronouncedcommon amnesty for the warriors, tyrants and mur-derers. All of this was done in a way that a standard

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of self respect and personal dignity was developed

among them. Not only you �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î ��

rather your �Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� companions, family

and descendants�é �J �« �é

��<Ë @ �úæ��P, followers, Auliya

(friends of Allah) and pious followers acted withsuch elegance with the non-Muslims that will re-main a message and a sign for the whole humanitytill the end of history. Let’s come and have a look atour attitudes that whether we have love or hatred,tolerance or oppression for the non-Muslims.

2.3 Those Three Who Died Were Not ofHindus, They Were Ours

Hindu-Muslim riots is an old tradition in Gujarat.Recently during the journey of hajj (pilgrimage) Iwas sitting in the company of a great scholar ofIndia Hazrat Maulana Kaleem Siddiqui . He said,“When I came back from journey there were a few

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familiar and a few unfamiliar faces. We startedtalking to each other and we came to know thatthey are talking to each other about the recent riotsin Gujarat that three people of Hindus died and twoof ours died.

I stopped them at once and said that the threepeople who died belonged to us. They insisted thatthe three people who died belonged to them. But Iwas insisting that three people who died, belongedto us. At last I said to them that the ones who diedwere not of Hindus but ours. Their father is HazratAdam

�ÐC� �� Ë@ é� �J

�Ê �« and their mother is Hazrat

Hawwa�ÐC� ��Ë@ é� �J

�Ê �« . We are human brothers. Islam

has taught us to love each other. Islam is a religionof tolerance, endurance, softness and sincerity.”

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2.4 Islamic Teachings and Security of theWorship Places of non-Muslims

According to the central teachings of Islam the mat-ters concerning security and safety of lives and prop-erties of non-Muslims is as important as those ofthe Muslims. Whether non-Muslims live in Muslimcountries or elsewhere, it is incumbent upon theMuslims to secure their lives, property, respect andworship places.

2.5 An Appeal of Hazrat Muhammad (PBUH)to Allah Almighty on Behalf of a Non-Muslim


�Ê �« �é

��<Ë @ �ú��Î �� has

mentioned a universal principal regarding the non-Muslims that their blood and property is as re-spectable as ours. According to another Hadith of w

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�Ê �« �é

��<Ë @ �ú��Î ��, “Any per-

son who would torment a non-Muslim, and dam-aged his/her life and property, then on the day ofjudgment I shall personally intercede for that non-Muslim in respect of Allah Almighty.”

2.6 Same Rules for Muslims and non-Muslimsin Islam

The monetary penalties and compensations in caseswhere someone is murdered are the same for Mus-lims and non-Muslims. Just as if upon a murderof a Muslim it is compulsory to charge a mone-tary fine, similar law applies to the murder of anon-Muslim. This is known as qisaas in Islamicjurisprudence. Similarly in the case of providingemployment opportunities and safety of propertythere is no difference between a Muslim and a non-Muslim. The penalty for stealing from a Muslim isto crop a hand. Similar law is applied upon stealingpossessions of a non-Muslim.

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2.7 There is no Compulsion in Religion Ac-cording to Islam

Religious rights are more important than wealthand property. This is because Islam does not favorcompulsion, terrorism and torture in the case ofchoosing religion. Allah Almighty say in the Quran,“There is no compulsion in religion according toIslam.” (translation of a verse of Surah Baqarah)

2.8 A Pact for Polytheists and Muslims

This pact is the best example of tolerance. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� arranged this pact

among Muslims, Jews and polytheists after comingto Medina. According to this everyone had com-plete independence for abiding by their respectivereligions. Non-Muslims were free and independentin following their religious chores. So much so that


�Ê �« �é

��<Ë @ �ú��Î �� allowed

the Christians of Najraan to worship in a corner ofmasjid-e-nabwi 1 according to their own religious

1The mosque in Medina that was constructed by Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� himself upon his arrival in

Median after migration.

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2.9 Respect of Worship Places of non-Muslimsby Hazrat Muhammad (PBUH)

What could be a better example of tolerance thanthis. The way Islam has respected the worshipplaces of non-Muslims is indeed exemplary. Whenthe territories of Syria and Jerusalem were con-quered, there were many churches in those coun-tries. Muslims maintained them the way they were.Hazrat Umar bin Abdul-Aziz

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traditions.�é �J �« �é

��<Ë @ �úæ��P had ordered his gov-

ernors that no synagogue or a Zoroastrian templebe destroyed. Nor should any be burned. Hazrat


�Ê �« �é

��<Ë @ �ú��Î �� always had due

regards for the religious sentiments, traditions andplaces of worship. One of the points of the pacthe made with the Christians of Najraan was thatno church should be demolished, neither should anyreligious leader be exiled. [al Sijistanı and Hasan,1984]

2.10 The Companions (RA) Gave a Writ-ten Guarantee for the Security of theChurches

Allama Shibli�é�J �« �é

��<Ë @ �úæ��P has quoted the follow-

ing points of the pact of Nijran that priests, rabbis,and worshippers would not be dismissed from theirranks. Neither would the crosses or statues be bro-ken. When the territory of Syria was conquered,Hazrat Khalid bin Waleed prepared a document in

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the presence of Hazrat Abu Ubaidah bin Jaraah�é�J �« �é��<Ë @ �úæ

��P and Hazrat Amar bin al-Aas . In this

fourteen churches were mentioned and a guaranteefor their safety and security was given. (Albadaayawa-Nahaaya, vol. 7)

2.11 Conquest of Egypt and Freedom ofWor-ship to the Christians

On the occasion of the conquest of Egypt as well,Muslims presented a written agreement for the se-curity of churches. The christians were given theauthority that they could worship in their churchesas they wished. And they had freedom of speechand expression. Muslims always had due regardsfor the worship places of the others.

2.12 The Grand Mosque of Damascus anda Place Associated With a Church

Hazrat Ameer Muaawiya�é �J �« �é

��<Ë @ �úæ��P tried to

assimilate a church named as Youhanna (John?) inthe grand mosque of Damascus. The christians did

not give persmission for this and you�é�J �« �é

��<Ë @ �úæ��P

abandoned your plan. However, afterwards the caliphAbdul Maalik bin Marwaan compulsively included

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the church in the mosque. The under the reign of

the just caliph Hazrat Umar bin Abdul Aziz �úæ��P�é �J �« �é

��<Ë @ the christians made a petition to him andpresented a reference of the act of Hazrat Ameer

Muawwiya�é�J �« �é

��<Ë @ �úæ��P that upon their request he�é �J �« �é

��<Ë @ �úæ��P had not included the church of

Youhanna into the mosque. Thus Hazrat Umar bin

Abdul Aziz�é �J �« �é

��<Ë @ �úæ��P issued an order for the

governor of Egypt that the portion of the churchthat has been included in the mosque should bereturned. (Reference: Alfatah Al-Bildaan)

2.13 It is Forbidden Even to Look at non-Muslims With an Evil Eye

Through many historical facts one comes to knowthat Muslims acted openheartedly even in the caseof their most private religious affairs. Irrespectiveof the nation to which worship places belong, how-ever, they have association with the worship of God.

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In such affairs, to hurt the worshippers, to kill them,or to cast an evil eye on them in Islam is strictlyforbidden in Islam.

2.14 Gifts for the Persistently Tormentingnon-Muslims

In Islam it is customary and obligatory to behavewell with siblings, neighbors, travelers, people whohave borrowed loan, sick and weak. Such com-mandments are not only for Muslims and they donot apply to Muslims alone.

All the Muslims are advised to behave and treatequally all the human beings. Hazrat Muhammad�Õ��Î �� ð é� �J

�Ê �« �é

��<Ë @ �ú��Î �� gave a huge amount of

money to the people of Makkah during a famine.Although these were the same people who were non-Muslims and they had tormented Muslims a lot.Umm-ulmomineen (mother of the faithful) Hazrat

Safiyya�é �J �« �é

��<Ë @ �úæ��P distributed 30,000 dirhams

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among her jewish relatives.

2.15 Hospitality Towards a non-Muslim Neigh-bor

It is quoted about Hazrat Abdullah bin Umar�é �J �« �é��<Ë @ �úæ

��P that he had a goat slaughtered and

instructed to send it meat to the neighbors. Uponhis slave’s return he asked, “Was the meat given tothe jewish neighbor too?”

2.16 Love and AffectionWith the non-MuslimPrisoners of the Battle of Badr


�Ê �« �é

��<Ë @ �ú��Î �� established

such a mechanism for love, affection, forgiveness,and endowment for the prisoners of the battle ofBadr that they were donned with new clothes be-fore being sent back.

2.17 Common Amnesty for the non-MuslimWho Disturbed for the Whole Night

One of the neighbors of Hazrat Abdullah bin Mubarak

é� �J�Ê �« �é

��<Ë @��é �Ô �g �P was a blacksmith. Among many

of the accounts of his life, one is that sometimes

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night. You have no regard for him.” At last all of

them went to ibn-e Mubarak é� �J�Ê �« �é

��<Ë @��é �Ô �g �P and

asked for forgiveness. His words were, “You haveopen permission from me, I have no complaintswith you.”

2.18 Imam Azam (RA) Himself Freed a Drunk-ard non-Muslim from Prison

A person used to live in the neighborhood of imam-

e-azam Abu Hanifa é� �J�Ê �« �é

��<Ë @��é �Ô �g �P . He was a

cobbler. Whatever he used to earn during the day,he would spend that on buying alcohol. Then hewould gather his friends. They used to sing songsand make noise. This process went on for manyyears. One night imam-e-azam did not hear any

crescendo. He é� �J�Ê �« �é

��<Ë @��é �Ô �g �P came to know in the

morning that the police confiscated him. You��é�Ô �g �P

é� �J�Ê �« �é

��<Ë @ changed your clothes and reached the courtof the governor. The governor respected you and

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asked about his reason of arrival. He é� �J�Ê �« �é

��<Ë @��é�Ô �g �P

requested for the release of his é� �J�Ê �« �é

��<Ë @��é �Ô �g �P

neighbor.

He accepted it at once. He went to the jailhimself and took the orders for release with himand brought him back. At last that person got im-pressed by this elegant conduct and repented fromeverything.

2.19 Tasbih Khana and Concern for the Sleepof the non-Muslims

In the tasbih khana of Lahore a loud dhikr-bil-jaharis performed every morning after the Fajar prayers.But the author has given special instructions to hisfriends that dhikr not be performed in a very loudvoice, because there are two huge churches adjacentto our wall. This is to have regard for the sleepof the non-Muslims. This concern is not only ofthe author, rather renowned and prolific scholars,saints and friends of Allah also had this tradition.

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2.20 Accountability of Allah Upon Disturb-ing a non-Muslim’s Sleep

Islam cares so much about the wellbeing of everyonethat it is written in the books of various scholarsthat if the caller said the Azaan before the time ofthe fajar prayers and in the meanwhile if a Mus-lim or a non-Muslim woke up then on the day ofjudgement the caller would be held responsible infront of Allah for all the people whose sleep wasdisturbed due to this.

2.21 The Message of Tasbih Khana Lahore

The message of tasbih khana Lahore is that of peaceand tranquility. This is one of the reasons thatwe call it the center of peace and spirituality too.Every month we publish a serial, Treatment of w

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Non-Muslims By The Prophet �ð é� �J�Ê �« �é

��<Ë @ �ú��Î ��

�Õ��Î �� of Islam. We have been publishing it for manyyears.

Where Ubqari trust is working for the welfareof Muslims, at the same time it can be proven withevidence that it is contributing its share for thewelfare of non-Muslims too. Come! Let’s aban-don the attitude of intolerance and keep in frontof us the religious tolerance of Islam in front of us.What sort of agreements Islam made with chris-tians and jews. And then Islam returned its favorswith human mercy, guardianship of the rights ofnon-Muslims and forgiveness.

2.22 Tolerance and Openheartedness of Sal-adin With non-Muslims

When Saladin entered Jerusalem as a victoriousconqueror, the way he proved his tolerance, open-heartedness and love for humanity, has also beencommended by European historians. Edward Gib-bon writes justice demands that benevolence of theTurkish conqueror be admired. He did not let thepeople he conquered enter into any trouble or hard-ship. He could have charged them heavy fines.But he freed 70,000 prisoners by charging them

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an amount of 30,000. He freed 2-3,000 withoutany fines. Like this the number of prisoners re-duced from 14,000 to 11,000. When the queen ofJerusalem was brought in front of him, he not onlytalked to her politely, rather he lowered his eyesand his eyes became wet with tears. Edward Gib-bon writes more that Saladin distributed charityamong the orphans and widows of the war. Heprovided all sorts of facilities for the injured. Hecould be right in acting strictly with the enemiesof Quran, but his affectionate benevolence is notonly praiseworthy, it is also adorable. (For details:Edward Gibbon’s, History of the decline and fall ofthe Roman empire, vol. 6, p. 499-500) [Gibbon,1901]

2.23 Saladin and Christians

Stanley Lane Poole writes in his book Saladin [Poole,2002] that when Jerusalem was being handed overto the Muslims, the army of the sultan, respectablepeople and officials had made arrangements in thestreets and corners. These soldiers and officers usedto stop all sorts of excesses. The intention and re-sult of this was that no christian be hurt. Sultan’sguards were watching every path that led out of thecity. And an extremely mature emir was appointedon the door of David, so that everyone could be

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allowed to go to and forth the city without anyprohibition. [Poole, 2002, p. 202]

2.24 The Elegant Treatment of non-Muslimsby Mughal Emperors

Professor Ram Prasaad Khosla writes in his bookMughal kingship and nobility [Khosla, 1934] thatthe arrangements for justice and equality and re-ligious tolerance that were implemented in the eraof Mughal emperors, masses were always satisfiedwith them. A deep relationship remained betweenpolitics and the religion in the Islamic republic. Butdue to the religious tolerance of the Mughals therewas no danger to this relationship. It was nevertried in any era that the religion of the rulers shouldalso become the religion of the masses too. So muchso that Aurangzeb did not pose any condition for aperson to be a Muslim while seeking employment.The king was considered a guardian of the religionof Islam but he never applied any restrictions onthe beliefs of the non-Muslim masses, irrespectiveof whether they were christians, jews or hindus. (p.297, edition, 1934)

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2.25 Mughals Always Protected the Wor-ship Places of non-Muslims

Pirmitha Seren writes in his book Professional gov-ernments under the Mughals that the polity of Mughalsduring its climax was one of the most wonderfulgovernments in the world. But the standards theyset for the treatment of the non-Muslims would beremembered till the end of humanity. They neveracted harshly with the non-Muslims. They alwaysacted justly with them and about their temples.

2.26 non-Muslim, Muslim RiotsWere NeverHeard, Read or Written About Dur-ing the Reign of the Mughals

Sir John Kaye has written in his history of Se-poy war [Kaye, 1870] that in the name of mutinywomen and children were being killed along withculprits. And they were not intentionally hanged,rather their whole villages were set ablaze, or theywere shot. The Britons do not hesitate in takingpride in the fact that they did not leave anyone.Killing was a hobby for them. For three monthseight wagons used to transport corpses that wereleft hanging on the thoroughfares, passages andmarkets. Sir John further writes with extreme pity

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that this was the attitude of these torture lovingpeople that they exhibited in 1857. But if I lookat the climax of the lives of the Mughal emperors,they always adorned every corner of the lives of thenon-Muslims. They gave them respect, dignity anda high place in society. That is why they gave duerights to the east India company, they gave themspace and provided them with means of protectionand all the opportunities to flourish. So much sothat Sir John writes that Hindu-Muslim riots werenever heard of, spoken about or written during theera of the Mughal emperors. [Basu, 2001, vol. 5,p. 285](ref: Rise of the christian power in India, K.D. Basu vol. 5, p. 285)

2.27 A Verification of the Encyclopedia ofBritannia

It is written in the edition number 11, vol 10 of En-cyclopedia of Britannia that all the scholars of Eu-rope accept this fact that where ever the Muslimshave ruled, they implemented and maintained highstandards of justice, equality, love and affection.They protected their people irrespective of whetherthey were Muslims or non-Muslims, all were pro-vided with the same protection that was given tothem by Islam.

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2.28 Height of ToleranceWith non-Muslims

Sir Vincent Chirol has collected a huge volume ofthe glorious history of the Turks like his compatri-ots and religious fellows. He has written The Turk-ish Empire along with lord Eversley [Eversley et al.,1958] . In its last chapter, while discussing theachievements of the Turks, he has written that forthree hundred years ten sultans and one prime min-ister Sokoli participated in the expansion of this em-pire. During this time he had continuous victories.In 1402 they found rulers like Tamer-lain and Mon-gols. There were wars, victories and defeats. Butthe most commendable thing that the Turk rulersdid was that they acted with extreme religious tol-erance and elegance with the non-Muslims. Thishas signs for our contemporary rulers and states-men. Alas! Someone should have read about that.[Eversley et al., 1958, p, 426, edition, 1921]

2.29 Muslim Rulers As Well Wishers of theProtection of Worship Places of thenon-Muslims

Lord Eversley has discussed Sultan Abdul-Majeed whowas a Turkish ruler and his reign was over all theArabia and the gulf. He has said that he instinc-

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tively had many qualities and traits. He was thegreatest person in the Ottoman empire. One of thetraits he had was that he did not have any incli-nation or intention to crush the non-Muslims, tocreate severe laws for them and to punish themseverely. Rather he always remained a well wisherfor the security and protection of the worship placesof the Muslims.

2.30 Rule of Justice Without National, Racialand Religious Boundries

French writer Villason Caner has written that MehmoodII used to have a lot of concerns for his christianinhabitants. When he used to tour his country, hewould meet them. He would address their demands,listen to their complaints, solve their problems, hewould satisfy them and try to make them happy.Among all of his masses a rule of justice was main-tained without andy national, racial or religious dis-crimination.

2.31 Treatment of the Christians in the Ot-toman Empire

George Finlay writes in his renowned book A His-tory of Greece that the Ottoman empire was the

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strongest in Europe due to many reasons. How-ever, due to several other reasons it was the mosttolerant and moderate as well. Even if they impris-oned anybody, only their bodies were confiscated,they would keep their minds free. The lower strataof its christian society were psychologically a lotmore advanced as compared to their contemporarystrata of the other European nations. (History ofGreece, George Finlay, vol. 5, p. 288, vol. 6, p.18: History of the Ottoman Empire, vol. 2, p. 27,edition 1920) [Finlay and Tozer, 2010, vol. 5, p.288, vol. 6, p. 18]

2.32 A Wonderful Example of Mercy To-wards non-Muslims

The European historian has written a wonderfulthing, that the Muslims who inhabited deserts startedspreading in the whole world. There were blackpeople among them and white people as well. Theirbiggest quality was they left behind them a won-derful example of mercy. They used to treat theirprisoners, their children and even their wives verygently. They would never loot their self-respect orhurt their self-esteem. They used to give highestpossible education to their children. They used tomake arrangements for the schooling and teaching.(Historian, History of the World, vol. 12, p, 467.

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Ottoman Empire, vol. 1, p. 461) [Williams, 1904,p. 467]

2.33 Ten Wills of Hazrat Abu Bakar Sid-dique (RA)

When Hazrat Abu Bakar�é�J �« �é

��<Ë @ �úæ��P sent an army

on the expedition of Syria, he addressed the emirof the army, “You will find a nation which has de-voted itself for the worship of Allah (the Christiannation). Leave them. I make ten recommendationsfor you. 1) Do not kill any woman. 2) Do not killa child. 3) Do not kill an old person. 4) Do not cuta fruit bearing tree. 5) Do not ruin a place that isinhabited. 6) Do not slaughter goat without a needfor eating it. 7)Do not slaughter a camel without aneed for eating it. 8) Do not burn any oasis. 9) Donot cheat in the property that has been confiscateddue to battle. 10) And do not become cowards.”(Taareekh-al-Khulafaa, 96, Khulafaaye-Rashideen,p. 16)

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2.34 Hazrat Abu Ubaida (RA) and the Pro-tection of Their Life and Property andWorship Places

Hazrat Abu Ubaida�é �J �« �é

��<Ë @ �úæ��P moved from

Damascus to Hamas. The town of Balbak was onthe way. Its inhabitants requested them for peace.

He�é �J �« �é

��<Ë @ �úæ��P announced peace for their life,

property and their church. And he wrote the fol-lowing for them:

Bismillah-i-Rehman-i-Raheem. This is for soand so. And for the people of Balbak, its Romans,its Persians, its Arabs, for their lives, for their prop-erties, for their churches, for their palaces, or forthe entries and exits of the city, their posts are un-der protection. Romans are allowed that they cangraze their cattle within a radius of fifteen miles.And that they should not a worship place beforespending the month of Rabi-ul-awwal and jamaadi-ul-awwal. After this they can land where ever theywish. Because their security is in this. So that they

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do not get hurt. From among them whoever wouldembrace Islam would have the same rights as ourand the same duties as ours. Whoever does notwish to accept Islam cannot be persuaded. Theirtraders are allowed to travel to those cities withwhich we have reconciled. From among them who-ever would abide by his religion, Allah is witnessabout that, and we consider His witness as suffi-cient. (Bilaa Zarri Arabi, p. 136, Urdu Transla-tions, p. 207–208)

2.35 Protection of Hazrat Umar (RA) tothe Churches

When Jerusalem was conquered a pact was made

with its people in the presence of Hazrat Umar�é �J �« �é��<Ë @ �úæ

��P and that was that all of those are

under peace and protection that the slave of Allah,

ameer-ul-momineen�é �J �« �é

��<Ë @ �úæ��P , gave to the

people of Jerusalem. This protection is for theirproperty, wealth, church, cross, healthy, weak, sick,

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and for all of their religious people, their churchesshould not be inhabited like that, nor should theybe demolished, nor should they be harmed, norshould their crosses and wealth be lessened. Thereshould be no compulsion on them in the matterof religion. Neither should they be harmed. (Ref.Taareekh Abu Jaafar Jareer Tabri Fatah bait-al-Maqdas, vol. 5, p. 420, Alfarooq, vol. 2, p. 136–137) [Numanı, 1996, p. 136–137]

2.36 Wonderful Behavior of Hazrat Umar(RA) With the non-Muslims

Once Hazrat Umar�é�J �« �é

��<Ë @ �úæ��P was passing from

somewhere. He saw an old and blind beggar passingby. He asked him about his religion. He told thathe was a jew. Then he asked, “Why do you beg?”He said, “I have become destitute due to senility, Ihave to pay the jiziyya too.” Upon listening to this


��<Ë @ �úæ��P took him to his house

and gave him something. Then he called the trea-

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surer of the bait-al-maal (treasury) and ordered himto take care of him and other people like him. Hesaid, “This is against justice that we take advan-tage of such people by taking jiziyya from themwhen they are young, and when they become old,they be left without any kind of support.” Then herecited this verse of the holy Quran. Translation:The poor means the poor of the Muslims. Andneedy also include the people of the book. Afterthis he pardoned the jiziyya of that jew and thejiziyya of similar handicapped poor people. (Ki-taab Al-Khiraaj, chapter. 13, vol. 2) [Yaqub andShemesh, 1969]

2.37 Hazrat Umar (RA) Thought About non-Muslims Even on His Deathbed


��<Ë @ �úæ��P thought about non-

Muslims even on his death bed. He advised hissuccessors in his last will to take care of the non-Muslims. (Ref. Kitab al-Khiraaj, chapter. 13, vol.

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2) [Yaqub and Shemesh, 1969]

2.37.1 Tolerance of Bani Ummayya Withthe non-Muslims

The evidence of the tolerance of Banu Ummayya isthat in their conquered territories, specially in Syriaand Iraq, the official languages was maintained asRoman and Persian as opposed to Arabic. So muchso that in the department of tax, other nationalswere appointed as opposed to Arabs. (Kitaab Al-Mamoon, p. 161)

During the reign of Banu Ummayya Hazrat Ameer

Muawiyya�é �J �« �é

��<Ë @ �úæ��P encouraged the non-

Muslims a lot. He appointed a christian as a chiefof his court. Ibn-e-Aasaal was a christian. AmeerMuawiyya

�é �J �« �é��<Ë @ �úæ

��P appointed him on a re-

spectable rank in Hamas. He was a physician. So

Ameer Muawiyya�é �J �« �é

��<Ë @ �úæ��P translated a few

books of medicine in Greek so that the non-Muslims

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of Greece could benefit from those books too.

2.38 Love and AffectionWith the non-MuslimPopulace

A renowned physician of the court of Marwaan binAl-Hakam was a jew. His name was Maasajees . Hetranslated the encyclopedia of the bishop of Iranfrom the Siryani language to Arabic. The caliphMarwaan bin Al-Hakam kept him appointed on ahigh rank and kept on bestowing favors on him.Other than that he maintained a relationship oflove and affection with the whole non-Muslim pop-ulace.

2.39 Muslim Ruler and Protection of a Church

S. B. Scott writes that in Saleeqa thousands ofpalaces of Muslims and their beauty was a materof prestige for the Muslims. But the one thing thatthey protected was a church. They kept that beau-tiful as well. (Akhbaar al-Andalus, vol. 2, p. 75)

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2.40 Elegant Treatment of non-Muslims andTheir Worship Places

The son of Abdur-Rehman ad-Daakhil , Hashaam I,rejuvenated the memory of Hazrat Umar bin Abdul-

Aziz�é �J �« �é

��<Ë @ �úæ��P due to his character and per-

sonality and the way of governance. Where thereare many achievements of him, there indiscrimina-tion between the rich and poor and treating themwith love and mercy and to punish the tyrant rulersis exemplary. To treat the non-Muslims and theirworship places with elegance are also worth men-tioning. The ruler of this family, Abdur-RehmanII , also had a similar attitude. And another rulerof this family, Abdur-Rehman III , had a similarattitude.

After his death a parchment was found fromhis papers in which it was written that I am leav-ing after ruling for fifty years with immense suc-cess and peace and prosperity. My enemies andfriends are happy with me. The rulers of the whole

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world are desirous of my friendship. There is noth-ing that a human being can desire in his heart andthat I have not had. I have counted those days inwhich I have remained relaxed and I have reallybeen without worries. I have fount real happiness.S B Scott writes that Abdur-Rehman III had sucha a big heart for non-Muslims that even a lion’sheart would be smaller than that. Dosy, a famousscholar, writes that Abdur-Rehman III’s army wasthe best army of the world. But his sword wasnever raised for the non-Muslims. He always actedgenerously and in the best possible way with non-Muslims and their places of worship. (History ofSaarasees, p. 112 to 114)

2.41 Tolerance of Moatassim Billah

The successor of caliph Mamoon , Moatassim Billah�é �J �« �é��<Ë @ �úæ

��P , always acted elegantly with the

non-Muslims. His confrontation was with the Ro-mans. He always used to inform Theuninus, the

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king, about the weakness of his army or soldiers,even if he had to bear losses. He always acted gen-erously with the prisoners, children, women, cattle,animals, gardens, castles and fields of the Romans.(For details see, Taareekh ibn-e-Aseer, vol. 6, p.166)

2.42 Common Tolerance of Abbasids Withnon-Muslims

One of the friends of caliph Mamoon was AbdulMaseeh bin Ishaque Kandi . He was his best friendand a non-Muslims. The eulogy Kandi wrote af-ter the demise of Mamoon is worth reading. ThatMamoon was that person who was not only pro-ficient in his knowledge and rank, but even in hisgenerosity and dignity he was so much ahead thathe never acted compulsively in persuading peopleto accept Islam. He protected my christian rights.And not only that he never criticized my christianbeliefs, he never even uttered a bitter word aboutthem. (Ref. Al-Mamoon)

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2.43 The Caliph of the Time Took Part inthe Funeral Prayers of a Christian Physi-cian

Caliph Moatassim Billah had considerable affectionfor a christian physician Salmoyya. He was at-tached to him to the point of friendship. Salmoyyabecame ill. The caliph went to see him. And tillthe time he remained sick, he kept on going con-stantly. When he died, he did not eat food for onewhole day. He ordered that his funeral be placed inthe capital. His relatives were smoking his corpseaccording to their religious tradition. They had littorches. The caliph did not show any annoyance.Rather he stood up with the christians for his fu-neral prayers. (Kitaab al-Mamoon, p. 162)

2.44 Hospitality of a Christian Historian

George bin Gabriel was a renowned christian histo-rian. During the reign of caliph Mansoor, the caliphhad given him a lot of respect and honor. WhenGeorge was on his death bed and wanted to go backto his country, Mansoor gave him 50,000 coins fortraveling. It was written with them that he shouldnot be hurt. And that all means of protection wouldaccompany him. Caliph Mansoor himself was quite

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knowledgable and seasoned. He never used to inter-fere with the religious customs and worship placesof the non-Muslims. (Ref: Mazmoon Taraajum azMaulana Shibli Naumani, Maqaalaat jild Hashtam)

Philip K Hilti writes that all the chiefs in theterritories of the Muslims gave respect to the non-Muslims. They used to treat Muslim and non-Muslim criminals alike. They never hurt the non-Muslims of Pelsiyya, Venice and Geneva in the cru-sades. So much so that Muslims have played avery vital role in providing financial and economi-cal aid to the non-Muslims of France, Loraine, Italyand Sicily. And Muslims never tried to demol-ish and annihilate the religious customs and placesof worship of non-Muslims. (History of Arabs, p.636) [Hitti, 1970, p.636]

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Epilogue

Readers! Monthly Ubqari has come out in the worldwith a message of peace and tranquility. And theway this message of peace and tranquility has beenreceived by the world, the whole humanity is wit-ness of that. Where Ubqari is popular among theMuslims, at the same time it is equally popular, asit should be, among the Hindus, SIkhs, Christiansand Jews. Come and join us! we should hold eachother hands irrespective of our religion, national-ity, language, geography and ethnicity, to serve thewhole humanity. By erasing the message of terror-ism we should give a message of peace to the wholeworld. Let us erase the message of intolerance anddistribute a message of peace and tolerance to thewhole humanity.

250

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List of Acronyms

AS Alaihe Salatus Salam (meaning: May Allah’ssalutation be upon him/her/them)

PBUH Peace be Upon Him

RA Rahmat Allah Alaih (meaning: May Allahbe pleased with him/her/them)

RA Razi Allah Taala Anhu (meaning: May Al-lah be pleased with him/her)

251

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Index

Aamina, 207Abbas, 85Abdul Maseeh bin Ishaque

Kandi, 238Abdullah, 96Abdullah bin Mubarak,

218Abdullah bin Rawaaha�é�J �« �é

��<Ë �úæ��P, 23

Abdullah bin Ubai Sarah,111

Abdur-Rehman ad Daakhil,236

Abdur-Rehman bin Auf,87

Abdur-Rehman II, 236Abu Abdullah Khiyat, 193Abu al-Aas, 52Abu Ayub Ansari, 71Abu Azzah, 81Abu Bakar, 117, 120, 229Abu Bakar Siddique, 29Abu Hurairah, 93Abu Jahal, 39Abu Labaaba Bashir bin

Abdul Manzir AnsaariAosi, 95

Abu Lahab, 68, 85Abu Sufiyan, 50, 69Abu Sufyan, 37Abu Ubaida, 143Abu Ubaidah bin Jaraah,

214

252

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Abu Zarr, 31Abu-Saeed Abu-Al-Khair,

180Abu-Ubaida, 145Abu-Ubaida ibn-e Jarraah,

118Ahmad bin Hizb, 173Alexandria, 135Ali, 53, 158Allah, 19Amar bin Al-Aas, 134, 149,

178Amar bin al-Aas, 214Ameer Muaawiya, 215Ansaari, 30Aqba, 44Ashas bin Qais, 118Asim bin Hashaam bin

Mugheera, 130

Asma bint-e-Abi Bakar�é�J �« �é��<Ë �úæ

��P, 203

Asqaf Baasili, 178

Aziz-ud-din Nafsi, 185

Ba-Yazeed, 181Baa-Yazeed

Bastaami, 183badmouth, 19Badr, 46bait-al-maal, 122Bait-al-Maqdas, 190Banu Hanifa, 77Banu Qainqaa, 94Banu Taghlab, 132Banu-Khuzaima, 160Bayazid Bastami, 182Blood, 43

CaliphMansoor, 239Abdul Maalik bin Mar-

waan, 215Hazrat Umar bin Ab-

dul Aziz, 215Mamoon, 237, 238Marwaan bin Al-Hakam,

235Moatassim Billah, 238

Capture, 31Christian, 136Christians, 24, 126, 167Constantinople, 148

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Constitution of War, 47

Damascus, 154

Edward Gibbon, 222Egypt, 136, 215Encyclopedia of Britan-

nia, 225Enemies, 33Ethiopia, 25European, 45

Fazaara, 88Fidak, 153

George bin Gabriel, 239Ghaaba, 89Ghazfaan, 88Guests, 30

Haleema, 207Hamza, 68Hanain, 33

Hazrat , Fuzzail bin Ayyaz

�é�J �« �é��<Ë �úæ

��P198

Hawwa (AS), 210

Hazrat Abu Ubaida�é�J �« �é��<Ë �úæ

��P, 230

Hazrat Ameer Muawiyya,234

Hazrat Ayesha, 22Hazrat Muhammad, 20Hazrat Umar, 231–233Heera, 121, 132

ibn-e-Khuldoon, 145Ibrahim Bin Adham, 190Ifk, 22Imam Behaqqi, 53Imran bin Hassain, 167Inappropriate, 19Isa, 144Islam, 19

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Jaabir bin Saleem �úæ��P�é�J �« �é

��<Ë, 19Jalal-ud-din, 175Jerusalem, 190, 231Jesus Christ, 145jew, 53Jews, 21, 126jews, 123jiziyya, 130, 136, 232John Kaye, 224Jordan, 154Junaid Baghdadi, 186

K. D. Basu, 225Kaaba, 56, 86Keys, 56Khadija, 53Khalid, 160Khalid bin Waleed, 149Khawaja Moin-ud-din Chishti,

172Khyber, 32

Labaid bin Aasam, 21Lord Eversley, 226, 227

Maalik bin Auf, 104, 105Maasajees, 235Maashar balkhi, 184Makkah, 208

Malik bin Deenaar, 185Maqooqas, 145Marhab, 32Marwaan bin Al-Hakam,

235Masjid-e-Nabwi, 25Maulana

Kaleem Siddiqui, 209Maulana Abdullah, 191Maulana Abdullah Gaz-

navi, 191Maulana Gulam Rasool,

191Medina, 21Mehmood II, 227Miqdar bin Aswad, 87Moatassim Billah, 237Mua’ttab, 85Muaawiyya, 107Muhammad, 20, 38, 47Mujahid, 195Musa, 75Musailimah Kazzaab, 77

Najraan, 116Nizam-ud-din Aulia, 186Nosheerwaan, 163

Persia, 123Philip K Hilti, 239

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Pledge, 50Prisoners, 30Prohibition, 19

Qamoos, 32Qodamah bin Maazoon,

87

Ram Prasaad Khosla, 223Roman Empire, 154

S. B. Scott, 235

Saad bin Abaada �úæ��P�é�J �« �é

��<Ë, 23Saad bin Abi Waqas, 87,

133Saaien Tawakkal Shah An-

baalwi, 177Saeed bin Al-Batreeq, 136Safiyya, 217Safwaan bin Umayya, 109Saladin, 223Salma bin Akwa, 31, 88

Shahaab-ud-din Suharwardi,184

Shahdarra, 191Shamoon, 169Sheikh Abdul Haque, 76Shibli, 183Shifaa, 207Sohail Tastari, 194Stanley Lane Poole, 223Sultan Abdul-Majeed, 227Sumamah, 77Sumamah bin Asaal, 83Syed Ishaq Gaazoni La-

hori, 187Syria, 150

Taaif, 20Tolerance, 22tripe, 39Tufail bin Amar Dosi, 92

Tufail bin Amar Dosi�é�J �« �é��<Ë �úæ

��P, 28

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Uhad, 20Umair

bin Wahab Jamhi, 80Umair bin Wahab Jamhi,

109Umar, 29, 141

bin Khattab, 47Umar bin Abdul-Aziz, 213Usman, 112Utbah, 85

Venice Batareeque, 148Vincent Chirol, 226

Wahshi, 68Waleed bin Utba, 158

Yousaf Ibn-e-Asbat, 194

Zaid, 114bin Saana, 21

Zaid bin Saana, 21Zaid bin Wasna, 109

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