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6. That Jibraîl descended into Rasûlullah 's house by
splitting the roof open is an indication that Rasûlullah
's chest would also be splayed open in a similar
manner and subsequently stitched up.
7. Although faith (Îmân) and wisdom are intangible and
impalpable things as far as this world is concerned but
in terms of the hereafter, they are transformed into
tangible objects. For instance, it appears in the Hadîth
that on the day of judgement, Sûrah Baqarah and Sûrah
Âl-'Imrân will be transformed into twin clouds that
would provide shade for their readers. Similarly,
another Hadîth states that death will be brought into a
tangible form of a sheep and so forth. For further details
refer to Zarqânî volume 6 pages 28-30.
8. The wisdom and rationale behind the splaying of the
chest of Rasûlullah ¿ as mentioned at the beginning of
this book. The reader may refer to it there.
9. The fact that Rasulullah _ met a few selected Ambiya
in the heavens was an indication to the عليهم السلام
peculiar circumstances of these personalities that would
also affect Rasûlullah % from time to time. The
interpreters of dreams say that if a person sees a certain
prophet in a dream, the conditions that affected that
prophet would also affect this person as well. In the first
heaven Rasûlullah
came across Hadrat Adam
was the first عليه السلام Since Hadrat Adam. عليه السلام
prophet as well as the first man, Rasûlullah # was made
to encounter him first. And this meeting between them
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عليه السلام was symbolic of Hijrah. Just as Hadrat Adam
migrated from Jannah to this earth because of his
enemy, similarly Rasûlullah would migrate from
وعليه السلام Makkah to Madinah and like Hadrat Adam
Rasûlullah would find it rather arduous to bid
farewell to his cherished homeland.
On the second heaven, he met Hadrat 'isa عليه السلام and Hadrat
.عليه السلام Yahya
It appears in the Hadith: "From all the Ambiya عليهم السلام, I am
closest to 'Îsâ bin Maryam; there is no prophet between him
and me."
Furthermore, towards the latter times, Hadrat 'Îsa plullatte
will descend from the skies to tackle Dajjal. Within Ummate-
Muhammadiyyah he will implement the Sharî'ah of
Muhammad Rasûlullah as a revivalist. On the day of
judgement, Hadrat 'Îsâ OUlade will appear before Rasûlullah
with the entire creation, from beginning to end, before
Rasûlullah % and he will request Rasûlullah % to initiate the
process of intercession before Allâh Ta'âlâ. For this reason,
Rasûlullah was made to meet Hadrat 'Isa sulla le. Hadrat
Yahya عليه السلام accompanying Hadrat 'Isa عليه السلام on this
occasion was merely due to their close family relationship.
Both of them were maternal cousins. (Their mothers were
sisters.) This meeting denoted the relentless harassment and
hostile badgering of the Jews. The Jews would leave no stone
unturned in frustrating him and they would hatch a range of
plans to assassinate him. However, just as Allâh Ta'âlâ
protected Hadrat 'Îsa Ullade from their nefarious schemes,
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similarly Allâh Ta'âlâ will protect Rasûlullah % also from their
evils.
On the third heaven he met Hadrat Yusuf عليه السلام . This
meeting implied that like Yusuf Lla de, Rasûlullah & will
also suffer at the hands of his brothers but he will ultimately
prevail over them and forgive them their wrongs. On the day of
the conquest of Makkah, Rasûlullah % addressed the Quraysh
in the same manner as Yusuf alla de addressed his brothers
when he said: "Today there is no blame upon you. May Allâh
forgive you. He is the most affectionate of all the merciful. Go
on! You are free." [Bukhârî]
Furthermore, when the Ummah of Rasûlullah % will enter
Jannah, they will all be as handsome as Hadrat Yusuf
. عليه السلام
Rasulullah 's meeting with Hadrat Idris عليه السلام signified
that Rasûlullah % will despatch letters of invitation to Islam to
the rulers of the world because Hadrat Idris عليه السلام was the
pioneer of letter writing. Also, in regards to Hadrat Idris
Allade, Allâh Ta'âlâ declares: "And We raised him up to an
elevated rank." Meeting him was an indication that Allâh
Ta'âlâ will bestow Rasûlullah * also with an elevated rank and
majestic position. As a consequence, even the emperor of
Rome was left awestruck when he received the epistle of
Rasûlullah . As mentioned in Sahîh Bukharî, when Abû
Sufyan رضي الله عنه left the emperor's court, in amazement he
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remarked: "The affair of the son of Abû Kabshah
158
has
developed into something so enormous that even the king of the
children of Asfar159 is alarmed by him."
His meeting with Hadrat Harun ullade was an indication
that just as Sâmirî and the heifer-worshippers utterly defied
Hadrat Harun Ullade and they were subsequently executed
due to this apostasy, in the same way, on the day of Badr,
seventy Qurayshî leaders were slain and another seventy taken
as prisoners. Also, some members of the 'Uraynah tribe were
executed due to their apostasy.
Rasûlullah 's meeting with Hadrat Musa laude implied
that just as Hadrat Mûsâ Allude waged Jihad against the
Jabârîn in Syria and Allâh Ta'âlâ granted him victory over
them, similarly, Rasûlullah % will enter the regions of Syria to
wage Jihad. Rasûlullah went towards Syria for the
expedition to Tabuk160. There the leader of Dawmatul-Jundul
158
A reference to Rasûlullah . Abû Kabshah was a man from the Khuza'ah
tribe who opposed the Quraysh in their idolatry, or Abû Kabshah was the
appellation of Rasûlullâh 's maternal grandfather, or it could also be a
reference to the appellation of Halimah S'adiyyah's husband, Rasûlullah
*'s foster father. [Extracted from the footnotes of Bukharî volume 1 page 5
(Tr.)]
159 'The children of Asfar' is a reference to the Romans. They are attributed
to Asfar bin Rum bin 'Ays bin Ishaq bin Ibrahim عليه السلام .[Ibid]
160 A military town in the northern-most region of Saudi Arabia bordering
Jordan.
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begged Rasûlullah % for a truce on a promise of paying Jizyah
(security tax levied on non-Muslims living under Muslim rule).
Rasûlullah % consented to the truce.
And just as Syria was conquered after Hadrat Mûsâ at the
hands of his successor Hadrat Yush'a lade, similarly, after
the demise of Rasûlullah , Syria fell into Muslims hands
-رضي الله عنه during the Caliphate of Hadrat 'Umar
On the seventh heaven, Rasûlullah # met Hadrat Ibrahim
He saw him sitting with his back leaning on the .عليه السلام
Baitul-M'amûr. The Baitul-M'amûr is actually a Musjid on the
seventh heaven directly parallel to the K'abah. Seventy
thousand angels make Tawaf of this structure every day (and
they don't ever get a second chance to do so). Since Ibrâhîm
Aulade is the builder of the K'abah, he was honoured with
this distinction. This final meeting portended Hajjatul-Wad'â
(the farewell Hajj). It implied that Rasûlullah % would perform
Hajj before his demise from this world. According to the
interpreters of dreams, a vision of Hadrat Ibrahim allade in
one's dream is a glad tiding of an imminent Hajj.
These philosophical notes and subtleties were extracted from
Fathul-Bârî volume 7 page 162, Rawdul-Anf volume 1 page
250, Zarqânî Sharah Mawâhib volume 6 pages 67-72.
Academics and scholars may refer to the primary sources.
Ibn Munîr says: "Up to this point, seven M'irâjs (ascensions)
took place. The eighth ascension was up to Sidratul-Muntahâ.
This ascension was symbolic of the forthcoming conquest of
Makkah that occurred in the eighth year of Hijrah. The ninth
ascension took place from Sidratul-Muntahâ to Sarîful-Aqlâm
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(the site of the scratching of the pens). This ascension was a
sign of the expedition of Tabuk that occurred in the ninth year
of Hijrah. And the tenth ascension was the ascension on the
silken seat towards the location of the utmost divine proximity
to Allâh Ta'âlâ where Rasûlullah ¿ heard the words of Allâh
Ta'âlâ. Since Rasûlullâh
acquired Baqâ (spiritual
immortality) in this tenth ascension, this was an indication that
in the tenth year of Hijrah Rasûlullah # would leave this world
for the Liqâ (reunion) with Allâh Ta'âlâ. He would depart this
transient world to meet his Rafiqe-A'la (the greatest of
companions)." [Extracted from the Risâlah of Hâfiz Suyûtî
under the chapter dealing with M'irâj]
10. It appears in the Ahadîth that Allâh Ta'âlâ declared the
blessed bodies of the Ambiya aulade prohibited
upon the earth. The earth is unable to consume their
bodies. So the actual resting-place for their sacred
bodies is their graves. As for Rasûlullah & witnessing
them at Musjidul-Aqsa and the heavens, either he met
their blessed souls or it could also mean that he met
them with their physical bodies. Perhaps, in reverence
to Rasûlullah , they were invited to Musjidul-Aqsa
and to their heavens in their physical forms. This is not
difficult for Allâh Ta'âlâ.
Some 'Ulamâ are of the opinion that their physical bodies
remained in their respective graves. Allâh Ta'âlâ embodied
their souls in an incarnated form of their bodies for this
meeting with Rasûlullah . However, his meeting with
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Hadrat 'Îsâ Allade was in his original physical body
because he was raised alive to the heavens. In the same
manner, he saw Idris عليه السلام because he too was raised
alive to the heavens. [Fathul-Barî volume 7 page 162,
Zarqânî volume 6 pages 72-73]
11. On the same night, fifty Salâhs were prescribed for this
Ummah. Docilely saying, "I hear and I comply",
Rasûlullah % returned. On his return, he met Hadrat
Ibrahim عليه السلام who did not make any comment but
when he passed Hadrat Musa aula de, he counselled
him to ask for a reduction in the number of Salâhs. The
reason for this is that the status of Khullah (the close
friendship enjoyed by Ibrahim عليه السلام with Allah
Ta'âlâ) is a status of submission and compliance. In
other words, it is a status of Niyâz (humility and
submissiveness) whilst the status of Taklîm (lit. to
speak. A status enjoyed by Hadrat Mûsâ Allade
when Allâh Ta'âlâ engaged him in direct conversation)
is a status of Nâz (tolerable pride). This is why Hadrat
Khalil Ibrahim عليه السلام chose to remain silent whilst
Hadrat Kalîmullah counselled him to seek a reduction
of Salâhs from Allâh Ta'âlâ. Khâlîl remained silent
whilst Kalîm spoke.
12. Owing to Hadrat Musa عليه السلام's counsel, Rasulullah
continued requesting Allâh Ta'âlâ for a reduction in
the number of Salahs. Ultimately, when just five Salâhs
remained, Rasûlullah % said: "Now I am ashamed to
request any further reduction." The reason for this
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shame is that in the preceding nine times of reduction,
Rasûlullah % noticed that each time five Salâhs are
being reduced. This reduction recurred until just five
Salâhs were left. Now, if Rasûlullah % had to request
further reduction, his request would imply that even
these five be entirely eliminated and that no Fard
whatsoever be left remaining that could be executed.
This is why Rasûlullah & was ashamed and refused to
return to Allâh Ta'âlâ for a further reduction.
13. Before his ascension to the heavens, Rasûlullah 's
chest was splayed open. His chest was then washed with
Zam-Zam water, imbued with Îmân and wisdom and
thereafter sewn up. This elaborate and extraordinary
form of purification was implemented to prepare
Rasûlullah % to bear the imminent compulsion of the
greatest of 'Ibâdats (i.e. Salâh).
14. During his sojourn to the heavens, Rasûlullah % found
the divine angels engaged in various positions of
worship. Some of them he found with their hands
clasped together in the Qiyâm position. Some of them
were in perpetual Ruk 'û without raising their heads up.
Some of them were in eternal Sajdah whilst others were
in perpetual Qu 'ûd position. Allâh Ta'âlâ drew all these
positions into one Rak'at for this Ummah so that the
'Ibâdah of this Ummah is a consolidation of all the
various positions of Ibâdat of the angels.
Furthermore, the Holy Quran reveals that everything sings the
praise and glory of Allâh Ta'âlâ. As Allâh Ta'âlâ says: "And
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there is nothing but it glorifies Him (Allâh Ta'âlâ) with His
praise but you do not understand their glorification (Tasbîh).
[Sûrah Isrâ verse 44]
Every single thing in this universe is engaged in the Tasbih
(glorification) of Allâh Ta'âlâ. Not a moment passes without
them being engaged in his Tasbîh. Obviously, this Tasbih of
the universe wouldn't be all of the same nature. They are bound
to differ in their methods of Tasbih. The Tasbih of the trees and
plants is in the state of Qiyâm (standing posture). The Tasbih of
the animals is in the state of Ruk 'û and the Tasbih of the insects
is in perpetual Sujûd. Their heads are always bowed to the earth
in submission. And the Tasbih of stones and other inanimate
objects is the position of Qu 'ûd. In our Salah, Allâh Ta'âlâ has
assembled all the various types of Tasbih and Tahmîd.
Furthermore, man is created from the four basic elements. This
is why his 'Ibâdat also constitutes four basic postures of Qiyâm,
Qu'ûd, Ruk'û and Sujûd. And since there are five sources that
initiate the ghaflat (negligence) of Allâh Ta'âlâ - i.e. the five
senses - the five Salâh have been prescribed for every single
day of the year.
15. The 'Ulama hold conflicting opinions as to whether
Rasûlullah ¿ was blessed with beholding the being of
Allâh Ta'âlâ or not on the night of M'irâj. Furthermore,
if he beheld Allâh Ta'âlâ, was this perception with the
eye or the heart? Did he catch sight of Allâh Ta'âlâ with
the eyes of his head or the eyes of his heart? Bear in
mind that seeing with the eyes of the heart is different to
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knowing about it. Most Sahabah رضي الله عنهم and Tabi'in
are of the opinion that Rasûlullah # caught sight of
Allâh Ta'âlâ with the eyes of his head. According to the
research scholars, this opinion is the most preferred and
most authentic opinion because it is explicitly
mentioned in the Ahadîth that when Rasûlullah % was
asked whether he saw Allah Ta'ala on the night of
M'irâj, he replied: "Yes, I saw my Lord on the night of
M‘irâj.
Imam Ahmad extracts a Hadîth based on an authentic
Sanad on the authority of Ibn 'Abbas رضي الله عنه that
Rasûlullâh % said: "I saw my Lord, the greatest." [Al-
Khasâisul-Kubrâ volume 1 page 161]
Imâm Tabrânî in his Sunnah and Hakîm Tirmizî narrate on
the authority of Anas رضي الله عنه that Rasulullah * said: "I
witnessed the Nûre-A'zam (the greatest spiritual radiance)
then Allâh Ta'âlâ revealed to me whatever He wanted to
reveal to me." In other words, he conversed with me
directly without an intermediary. [Tafsîr Durre Manthûr
volume 6 page 123]
It appears from a Marf'û narration 16 of Ibn ‘Abbas
that on the night of M' iraj, Rasulullah beheld رضي الله عنه
161 The actual narration is: Ibn Jarîr narrates from Ibn 'Abbas dicalcio, that
Rasûlullah % said: "I saw my Lord, the greatest, in the most magnificent
appearance .... " Towards the end of the narration, Rasûlullah % says: "The
heart did not lie in what he (Muhammad Rasûlullah %) witnessed. So Allâh
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Allâh Ta'âlâ with his physical vision as well as the vision
of the heart. With the aid of his absolute power, Allâh
Ta'âlâ fused Rasûlullah 's Nûr (light) of his physical
vision and the Nûr of his insight in such a manner that
Rasûlullah ¿ was able to behold Allâh Ta'âlâ with both his
eyes and his heart. There was no difference in the vision of
his eye and the vision of his heart.
Persian Poem: "Rasûlullah ¿ heard the eternal speech
without transcription.
And he beheld Allâh Ta'âlâ without any direction,
Such beholding that is ultimately dumbfounding.
His (Rasûlullah 's) heart was in his eyes and his eyes in
his heart.
Without any secondary medium he heard the divine word.
The Being whose meeting ought to be witnessed, he
(Rasûlullah ) beheld Him.
He (Rasûlullah
beheld Allâh Ta'âlâ in such a manner
that there was neither direction nor comprehension.
Don't ask how he beheld Him.
The manner in which he beheld Allâh Ta'âlâ was neither
like this nor like that.
Ta'âlâ beamed the light of my eyes into my heart. So I was able to witness
Him with my heart (as well)." [Durre-Manthûr volume 6 page 124]
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Restrain your tongue about the manner and the method.
He heard this divine sound but without any sound.
Meanings in meanings and mystery shrouded in further
mystery."
Hâfiz Taurbushtî Al-Mu'tamadinî writes in Al-Mu'taqid:
"Beholding Allâh Ta'âlâ with the heart does not refer to mere
knowledge or recognition because Rasûlullah % had already
acquired this previously. Here, beholding with the heart refers
to Allâh Ta'âlâ inserting the ability to see with the heart just as
he was able to see with the eyes of the head. Alternatively, it
could mean that the heart, with the assistance of the eyes and
the eyes, with the alliance of the heart was honoured with this
majestic view together. During this viewing, the heart was with
the eyes and the eyes were with the heart. They were not
isolated from each other." And Allâh Ta'âlâ knows best.
Response to the objections of the heretics
The objections of the heretics and disbelievers posed against
the physical ascension of Rasûlullah % to the heavens can be
summed up as follows: the philosophers of yore believed that
the heavenly bodies can never be penetrated as it is impossible
for these bodies to be subject to splitting or restoration whilst
modern philosophers maintain that heavenly bodies do not even
exist. Hence, if the very existence of the skies cannot be
established, how can the physical ascension of Rasûlullah
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ever be established? Furthermore, ancient as well as modern
philosophers unanimously agree that just above the surface of
the earth is an atmosphere of extreme cold whilst according to
the modern philosophers there is another atmosphere of intense
heat and it is virtually impossible for an elementary body to
safely penetrate these two atmospheric extremities. Therefore,
this physical ascension is also impossible. Some assert that it is
rationally inconceivable for a cumbersome body of this nature
to travel through such altitudes at such supersonic speeds.
Response:
These objections are based on mere suspicion and
implausibility. Logically none of these phenomena are
impossible. Hâtû Burhânakum in Kuntm Sâdiqîn - present your
proof if you are truthful. He who claims that these things are
inconceivable should furnish evidence in corroboration of his
claim.
1. All the prophets and all the divine manuscripts are
unanimous over the advent of Qiyamah (day of
judgement) when the sky will be torn asunder into many
pieces. As the Holy Quran says: "When the sky will be
split asunder." and "When the sky is cleft asunder." Etc.
And it is impossible for all the prophets to unanimously
agree on impossibility. As for the ancient philosophers
who claim and attempt to prove that the sky and other
heavenly bodies cannot be subject to splitting or
restoration, the scholars have offered sufficient and
efficacious responses to their claims.
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2. As for the modern philosophers not admitting to the
existence of the heavenly bodies, this is no proof of
their non-existence. All intellectuals agree on the
principle that the invisibility of something or the failure
to prove the existence of something does not necessarily
mean that the thing does not exist otherwise we will be
forced to refute the existence of thousands of things in
the sky and earth that are hidden from our view,
knowledge and intellect. Furthermore, the intellectuals
have also agreed to the principle that the ignorance or
the lack of knowledge of something cannot be evidence
for something else.
3. Nowadays, a host of novel devices are invented that
protect the human body from the effects of intense heat
or bitter cold. And the divine capabilities of Allâh
Ta'âlâ are, after all, far superior (than manmade
devices). "What relationship can there be between this
hollow mortal creation and the omnipotence of the Lord
of the universe?" In the royal gardens there are a certain
variety of trees beneath which fires are lit. The trees
thrive on the heat of the fire. If the heat of the fire is
reduced, the tree tends to dehydrate and dry out. Also,
in the ocean there is a type of insect (creature) that is
born in fire. It neither dies nor burns in fire. In fact, fire
is a source of life for this creature and its separation
from the heat of the fire spells its doom.
4. Furthermore, gigantic aircraft weighing scores of tons
and flying thousands of miles in a few hours is visible
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to the world. So why are they so bewildered when it
comes to the flying of just one man?
5. Today we have such high-speed elevators that by
pressing an electronic button, we are whisked away to
the hundredth floor of a skyscraper in a matter of a
minute (or less). So is Allâh Ta'âlâ helpless in creating
a Mi'râj (stairs or elevator) that can convey His special
servant from the earth to the heavens in just a minute?
6. Contemporary discoverers say that the discoveries of
philosophy and science of the past are extremely limited
and the anticipated discoveries of the future are sure to
outweigh them thousands of times. In fact, they have
revealed that they will soon reach the planets and other
celestial bodies. 162
It is with grave anguish we say that our 'sophisticated' brothers
who are bewitched by western sciences tend to receive and
deliver such news (related to scientific discoveries) with great
relish and joy but when they listen to the facts about the Mi'râj
of Nabî % (may my parents be sacrificed for him), a host of
reservations and doubts suddenly crop up before them. They
enthusiastically entertain the Wahî (revelations) of Europe
(Western world) but pick holes in the Wahî (divine revelation)
of Allâh Ta'âlâ.
162 This statement to be read in the context of space travel as it was sixty
years ago.
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7. The celestial journey of Hadrat iliya عليه السلام with his
physical body according to the Jews, and according to
the Christians, the journey of Hadrat isa عليه السلام to
the heavens and his anticipated descent towards the end
of time is widely acknowledged. Similarly, the voyage
of Rasûlullah % with this very physical body and his
return is established from the Holy Quran, Hadîth,
consensus of the Sahabah رضي الله عنهم and the Tabi in. If
it was rationally impossible to travel to the skies, the
Sahâbah and Tâbi'în would never have unanimously
agreed over it.
Invitation to Islâm during the days of Haj
When Rasûlullah ¿ realised that the Quraysh are obdurately
clinging onto their aggression, he would himself go the
camping-grounds of the pilgrims who would converge upon
Makkah during the days of Hajj and there he would invite them
towards Islâm. He would advise them to support the true
religion. He would bid the people towards Tauhid, truth and
sincerity. However, his uncle Abû Lahab, whose actual name
was 'Abdul-'Uzzâ bin 'Abdul-Muttalib would cast aside all his
other duties and trailing behind Rasûlullah , he would
proclaim: "People! This man wants you to abandon Lât and
'Uzzâ. He is tempting you towards Bid'ah (innovation) and
misguidance. Don't ever adhere to what he says.
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Nonetheless, Rasûlullah
presented Islâm to a number of
tribes inviting them to support and aid Islâm. Some of them
responded encouragingly whilst others reacted abrasively and
callously. Some of them pledged their support on condition
they are appointed vicegerents upon his victory. Rasûlullah
replied: "That is not in my control. Allah Ta'âlâ appoints
whomsoever He wishes." They retorted: "This is quite strange;
we should fight side by side with you sacrificing our lives in
support of this cause, sticking out our necks, making our chests
a target of the arrows of the Arabs and when you are
triumphant somebody else is appointed your deputy!" [Sîrat Ibn
Hishâm volume 1 page 148]
During this time, Rasûlullah
also visited the tribe of Banû
رضي الله عنه and 'Ali رضي الله عنه Zuhal bin Shayban. Abu Bakr
also accompanied him on this venture. Mafrûq bin 'Amr and
Hânî bin Qabîsah were chieftains of this tribe. Abû Bakr
addressed Mafruq saying: "Haven't you heard about رضي الله عنه
the prophethood of Rasûlullah ? Here, this is the Prophet of
Allâh Ta'âlâ with me." Mafrûq replied: "Well, I have heard
about him." Addressing Rasûlullah %, he asked: "O Qurayhsî
brother! What are you inviting people to?" Stepping ahead,
Rasûlullah
answered: "Believe in Allah alone without
ascribing any partners unto Him and accept me as His Prophet
and lend your support to His religion. The Quraysh declined to
accept the commandment of Allâh. They have falsified His
Prophet and in their stupor of falsehood they have become
independent of the truth. And Allah Ta'ala is the most
independent." In other words, this independent being of Allâh
Ta'âlâ is absolutely not in need of you embracing Dîn. He
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really does not require your support and aid. Yes, if you are
concerned about your personal success, embrace the truth and
accept the divine guidance and repent from falsehood and
deviation.
"Then what do you invite to?" asked Mafrûq. Rasûlullah
recited the following verses in response:
"Say (O Muhammad! Come! I will recite what your Lord has
made forbidden over you; that you do not ascribe any partner
unto him, favourable relationship with the parents, and that you
do not kill your children out (of fear) of poverty - we sustain
you as well as them - and do not come close to evils - whether
they are exposed or veiled - and do not kill the being whom
Allâh has forbidden but for a just cause. This is what He has
commanded you to do so that you may understand." [Al-An'âm
verse 151]
To the recitation of these verses, Mafruq replied: "By Allâh!
This is indisputably not the word of an earthly being."
He further requested: "O Qurayshî brother! What do you
summon people to?" Rasûlullah % responded by reciting the
following verses:
"Verily Allâh ordains justice, Ihsân (performance of good) and
giving to the relatives and He prohibits evils, repulsive deeds
and injustice. He advises you so that you may take heed."
[Sûrah Al-Nahl verse 90]
With good grace, Mafrûq responded: "By Allâh! You have
invited towards excellent character and outstanding actions but
the problem is that I am a bit reluctant to conclude an accord
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with you without consulting my people. I feel it inappropriate
to take such steps in their absence. I am uncertain about
whether they will sanction this accord or not. Furthermore, we
fall within the royal administrative control of Chosroe. We had
assured him that we would not appoint any leader without
consulting with him first. And I am convinced that if we were
to enter into any accord with you, Chosroe would certainly treat
this as an affront to his authority."
Delightfully approving of his frankness and truthfulness,
Rasûlullâh ¿ said: "Allâh Himself is the protector and assistant
of His Dîn. Those who support the Dîn of Allâh, soon Allâh
Ta'âlâ will make them the heirs of the riches and lands of
Chosroe."163
Thereafter Rasulullah , grasping Abu Bakr رضي الله عنه's hand,
rose from this meeting and proceeded to meet the tribes of Aws
and Khazraj of Madînah. (Details of this meeting are coming
up soon, Insha Allah.) These tribes enthusiastically embraced
Islâm and pledged their unstinting support for the cause of
Islâm. [Rawdul-Anf volume 1 page 464, Albidâyah wan-
Nihâyah volume 3 page 143]
Hâfiz 'Asqalâni says: "This Hadîth is extracted by Hâkim, Abû
Nu'aim and Bayhaqî with a satisfactory Isnâd on the authority
of Ibns 'Abbas رضى الله عنه who says: "Ali bin Abi Talib
narrated to me ..... " [Fathul-Barî volume 7 page 171 under the
163 This was quite evident to the world when in a few years Allâh Ta'âlâ
made the Sahabah رضى الله عنهم dominate the thrones of Caesar and Chosroe.
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chapter dealing with the Ansârî delegations to Rasûlullah % in
Makkah and the pledge of 'Aqabah.]
Note: Hâfiz Abû Nu'aim Isbahânî says: "Whether Mafrûq
embraced Islâm or not, I have no idea whatsoever." [Asadul-
Ghâbah volume 4 page 409]
Islâm of Iyâs bin Mu'âz |
In the same year, Abul-Haysar Anas bin Raf'i came to Makkah
with a few of his friends in search of an ally amongst the
Quraysh against the Khazraj tribe. Amongst these youth was a
man by the name of Iyas bin Mu'az. When Rasûlullah & heard
of their arrival, he went up to them and said: "I will present
before you something better than what you have come for."
Abul-Haysar and his frinds enquired: "What is that?"
Rasûlullah % replied: "I am the messenger of Allâh. Allâh
Ta'âlâ has commissioned me to summon His servants towards
him and to worship Him without ascribing any partner unto
Him. And Allâh Ta'âlâ has also revealed a book upon me."
Rasûlullah ¿ then recited a few verse of the Holy Quran and
presented them with Islâm.
Iyâs bin Mu'âz said: "People! This far outweighs what you
have come for."
Flinging a few pebbles on Iyâs's face, Abul-Haysar retorted:
"We haven't come here for this." This silenced Iyas. Thereafter
Rasûlullah # rose from the meeting and this group returned to
Madînah Munawwarah.
480