Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 7

img-20210724-wa00862169635407629240596.jpgTHE PROCLAMATION OF PROPHET (S.A.W)

Ali (A.S.) was only ten when the Prophet (S.A.W) was inspired by the Almighty to declare his office and
preach Islam. Ali (A.S.) and Khadija (Prophet (S.A.W)’s wife) were the only two persons who upheld his
claim and prayed behind him. Ali (A.S.) often took pride in being the first and the youngest Muslim in
the world.
Hardly three years had passed from his first declaration of Prophethood that Allah enjoined upon him
to preach Islam to his own kinsmen. Ali (A.S.) was directed to make preparations for a feast and invite
the members of Bani Hashim clan. Forty Hashimites participated. After the party the Prophet (S.A.W)
rose and said, “O sons of Abdul Mutallib, I know no man in Arabia who brought for his people better
tiding than that which I have brought for you. It will serve you in this life and in the life to come. Will
you believe me if I tell you that your enemy is going to attack you by day or night? With one voice they
replied, “We believe you to be a truthfulman!” The Prophet (S.A.W) then said, “Then know you all that
Allah has sent me to guide man to the Right Path, and has commanded me to call my near relatives first
to His Holy Will, and to warn them against His wrath. Who amongst you will share my burden, who
amongst you will come forward to help me in this great task? Whoever accepts this responsibility will
be my successor, my brother, and my delegate.” No one answered. The spell of skeptic astonishment
was at last broken by the spontaneous courage of Ali (A.S.). He stood and said, “O Prophet of Allah
though my legs are thin, I promise that I will help thee. I am prepared to sacrifice everything on thy
command. I am the man, whosoever rises against thee, I shall dash out his teeth, tear out his eyes,
break his legs and rip up his belly. O Prophet of Allah I will be thy Wazir over them.” The Prophet
(S.A.W) asked Ali (A.S.) to sit down asked the same question again, and again it was only Ali (A.S.) who
answered the call of the Prophet (S.A.W). The Prophet (S.A.W) again asked Ali (A.S.) to sit down and
again asked the same question to the gathering and again none spoke except Ali (A.S.) who again
offered himself to serve at the command of the Prophet (S.A.W). The Prophet (S.A.W) then declared,
“Listen O People of Quraish, here is Ali, who is My Wazir, My Brother and My Successor. Listen to him
and obey him.” The assembly broke up in laughter at the thought of a lad of twelve deciding on such an
enterprise. Some of them cutting jokes with Ali (A.S.)’s father said, “O Abu Talib, now you should listen
and obey your own youngest son.” [Tabari, Vol. 2,
page 216].
After appointing his successor the Prophet (S.A.W) started preaching Islam openly. He was now
speaking against the idols whom the Quraish so dearly loved and worshipped. This angered them and
the other Meccans very much and when they failed to stop him they instigated their youngsters to
misbehave and harass the Prophet (S.A.W). They teased him, insulted him, and threw stones and dirt
on him. Ali (A.S.) became the Prophet (S.A.W)’s defender. He attacked them and hammered them. He
fought even with those who were much older to him and often got hurt, but he never shed the
responsibility of punishing the harassers of the Prophet (S.A.W). He was so famous for his attacks on
the enemies of the Prophet (S.A.W) that people nicknamed him Kasif (the breaker). Nobody could harm
the Prophet (S.A.W) when Ali (A.S.) was with him. But as Islam spread, the anger and frustration of the
Quraish and the other Meccans also grew, and their harassment became so severe that the lives of the
converts became very miserable.
When the Prophet (S.A.W) saw that the Muslims cannot bear these sufferings any more he advised
them to migrate to the Christian country of Abisinia (Ethiopia). Some three hundred men, women and
children under the leadership of Ali (A.S.)’s brother Jafar migrated. The Quraish angered by this step of
the Prophet (S.A.W) sent their messenger to the king Najashi of Ethiopia requesting him to send back
these refugees who were all criminals and had wronged them. When Abu Talib (A.S.) heard about this
move of the Quraish, he immediately sent a letter to the king, explaining the entire situation and
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requesting him not to withdraw the support which he had so generously given to the Muslims. The king
acting on the advice of Abu Talib (A.S.) refused to oblige the Quraish [Seerat Ibne Hisham, Vol 1., page
356].
During the fifth year after the declaration of his mission a girl was born to the Prophet (S.A.W) who was
named Fatema. She was the only surviving child of the Prophet (S.A.W). Before her birth a son was
born to the Prophet (S.A.W) from Khadija and was named Qasim but he died in his infancy. Similarly,
the Prophet (S.A.W) got another son from his another wife Maria after migrating to Madina. The Prophet
(S.A.W) named him Ibrahim but he to died in his infancy.
When the news of Fatema (S.A.)’s birth was given to the Prophet (S.A.) he said, “I inhale her fragrance
and her sustenance is with Allah.”
Seven long years of torture, sufferings and hardships did not deter the Prophet (S.A.W) from preaching
Islam. Ali (A.S.) now seventeen and stronger than before was as close to him as on the day of the
declaration of Islam. The Prophet (S.A.W)’s message of one God, one book, one nation and one flag
continued to spread among the whole of Arabia and the Quraish began to realized that if not checked
now, this religion and this man Mohammad (S.A.W) will certainly bring their doom. Fearing this the
elders of the Quraish assembled to decide their future course of action so that the spread of Islam may
be checked. This conference and its proceedings is recorded in history which is as follows:
Abu Laheb : Have you seen Abu Talib’s attitude? He is neither prepared to stop his nephew (from
preaching Islam) nor is he prepared to hand him over to us.
Abu Sufian : He is spreading his activities day by day.
Atba : Why not warn Abu Talib once more.
Ibne Hasham : He will not listen.
Abu Sufian : I have an idea, if you all agree to it.
Abu Laheb : Let’s know.
Abu Sufian : We may offer one of our young men to Abu Talib in exchangeofMohammad.
Abu Jehal : Provided Abu Talib agrees.
Ibne Hasham : Lets try this also. (They and their followers come to Abu Talib).
Abu Talib : Why have you come now?
Abu Laheb : (in anger) You have still not understood?
Abu Sufian : Why don’t you give us Mohammad?
Ibne Hasham: Or stop him from preaching Islam if you wish him well?
Abu Talib : I do value your friendship, but at the same time how can I give my child to you. Please
tell me in the name of justice how will I bear this separation?
Abu Sufian : Then do one thing.
Abu Talib : What is it?
Abu Sufian : We know that you will not part with your beloved son till the last breath of your life,
therefore we will give you Ammerath Bin Waleed in exchange. You know he is
handsome, brave, and also a poet, like whom there is none in the whole of Arabia. Take
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him and give us Mohammad.
Shaiba : You will be given all the rights of parenthood.
Aas Bin Walid : Yes Ameerath will belong to you for ever and in his exchange give us Mohammad who
is spoiling the
religion of our ancestors and is causing rift in our community.
Ibne Hasham : You will have to agree to this.
Atba : We have already warned you once, but you have not heeded our advice and did not stop
him. Therefore it is in your interest now to hand him over to us.
Crowd : Yes this should be done.
Abu Talib : O tyrants! You are giving me painful suggestions. It will be a cruel decision. What you
want is that I should love and feed your child, and give my own beloved son so that you
may torture him and seek revenge from him. No this will not happen in my life. Not even
till the Day of Judgement, never.
Mutam Ibn Adi: Your people had offered a fair proposal to you, to relieve you of this tension, but it
appears that the love of your child does not allow you to listen to any reasoning.
Abu Talib : This is not a good offer, it is tyranny, you have already isolated me and my family from the
entire
community and now you want me to part with my own child. I don’t care for you I am not
afraid of you.
Do as you like.
Abu Laheb : All right we shall see.
Abu Sufian : (as all get up) He will soon realize.
Returning disappointed the Quraish decided to ostracize the entire clan of Bani Hashim. Mansoor Bin
Akrama prepared a document under which no Arab would deal, or have any relations or transactions
with the Hashmis. Leaders of all the clans and groups of Mecca signed this undertaking, which was
hung on the doors of Kaaba. The lives of Hashmis became so miserable that Abu Talib (A.S.) taking his
entire clan left Mecca and took refuge in a mountain pass known as Shobe Abi Talib. This pass was the
property of Banu Hashim. But the Quraish were not content with this sufferings of Banu Hashim. They
blocked all the supply routes to the pass, so that Abu Talib (A.S.) and his family may die of hunger and
starvation. Young children including the Prophet (S.A.W)’s daughter Fatema (S.A.) had to live off tree
leaves for their survival. Sometimes the cries of hungry children would be heard outside the pass by
the travellers.
Nobody except the relatives of Khadija helped them and supplied them food grains and water secretly.
Abu Bakr and Umar who had embraced Islam by then and were calling themselves the friend of the
Prophet (S.A.W) never cared to supply any food to the Prophet (S.A.W) and his family though there was
no restriction on them and they were freely moving about.
Though Abu Talib (A.S.) had left Mecca to avoid any confrontation and was living a quiet life in the
mountain pass the demand for Mohammad (S.A.W) still continued. But Abu Talib (A.S.) not only refused
to hand over his nephew Mohammad (S.A.W) to them but also allowed him to continue his preachings.
He and his son Ali (A.S.) were always with Mohammad (S.A.W), wherever he went [Tabari Vol 12 page
215]. Abu Talib (A.S.) was so concerned about the safety of his nephew that he made him sleep on his
own bed and shifted him to other beds when Mohammad (S.A.W) fell asleep. Ali (A.S.) was generally
made to sleep on the bed the Prophet (S.A.W) vacated. But the Prophet (S.A.W)s zeal for preaching
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Islam was so great that during the Hajj period he used to come out of the pass to speak about Islam to
the pilgrims. During such dangerous moments Ali (A.S.) accompanied him as a brother, as a friend and
as a bodyguard. Like a shadow he moved with the Prophet (S.A.W) wherever the Prophet (S.A.W) went.

THE SURA ON THE HONEYBEES

We observe that the honeybee is mentioned more specifically in the
Quran than other animals (We presented this subject in the 41st and
the 42nd chapters). There are many mentions of animals in the Quran
but none of them play such a special part as the honeybee. The number of this sura is 16 and entitled The Honeybee (Nahl). The number
of this sura equals the number of the chromosomes of the male honeybee. The number of chromosome of the female honeybee is (2n)
which is equal to 32 (16×2). So the number of the sura indicates the
number of chromosomes. The number of chromosomes is like the
atomic number of that element, it cannot be changed. Everywhere in
the world, the number of chromosomes of the male honeybee is 16
and every female honeybee has 32 chromosomes. On the other hand,
the verse number of this sura is 128, this means; 8 times the number
of chromosomes of the male honeybee (16) and also 4 times the number of chromosomes of the female honeybee (32). Just like the number of this sura, the verse number is proportional to the number of
chromosomes of the honeybees.
In this sura, the verses 68 and 69 mention the honeybees. The first
verse, 68, has 13 words. If we count the words from the beginning of
this sura up to the word honeybee (nahl) in that verse, we come up
with 884 letters. Let us see if this number has any meaning. This number is equal to the verse number multiplied by the number of words
in that verse (68 x 13 = 884). Can this be coincidence? There are
many different ways in which the Quran shows its mathematical miracles.

What is the number of the sura
The Honeybee (Nahl)?=16
How many verses does the
sura The Honeybee have?=128(16×8)
The number of chromosomes
of the male honeybee=16
The number of chromosomes
of the female honeybee= 32 (16×2)

Chapter 48 on the modesty of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam.

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Although this chapter includes the habits, and could have been incorporated in the previous chapter, but because of the extreme importance given to it, it has been mentioned separately. Modesty plays a special part between the affairs of the creator and the created. It is mentioned in the hadith that when modesty vanishes, do as you please. Every excellence of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam reached its apex. Whatever chapter is begun, there are no words that can truly describe his qualities. Not a few incidents, but thousands bear testimony to this. Ibn ‘Umar Radiyallahu ‘Anhu reports, that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam did not fix his eyesight on anyone due to his exceeding modesty. He did not look at a person in the eye while meeting him face to face. Imaam Tirmidhi has mentioned two hadith as an example. The’ulama have written that there are many types of modesty. One is the modesty of graciousness and kindness. For instance when Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam made the walimah of Zaynab Radiyallahu ‘Anha, after eating some people remained there and became busy in discussions. Their sitting made Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam feel uneasy. He sometimes went out and sometimes came inside, because of his modesty he did not ask them to get up. In the Qur-aan Karim before the end of Surah Ahzaab this incident is mentioned. The second type of modesty is that the lover feels bashful for the beloved, even speaking becomes difficult.
The third type is the modesty of devotion, that in worship one feels humbled, and continues to go forward due to the modesty for the creator. The fourth type is to have Modesty of ones own soul. That is, one begins something with zeal, and when it remains incomplete one begins to feel ashamed of one’s self, that this small deed could not be completed. It is said that this is the highest form of modesty. The one that feels modest from one’s self, will surely be modest before others.
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(341) Hadith Number 1.
Abu Sa’eed Khudari Radiyallahu ‘Anhu says that Rasulullah Sallallahu ‘Alayhi Wasallam was more bashful than a virgin girl in her veil (purdah). When Rasulullah Sallallahu ‘Alayhi Wasallam did not like something, it could be seen on his face. (Because of his excessive Modesty he did not mention it).

Commentary
The ‘ulama have given two meanings for the words ‘a virgin in her veil (Purdah)’. One group among the ‘ulama say it means a virgin girl in her veil, that she is more shameful than that virgin girl who roams about. However every virgin is bashful, therefore the shari’ah has recognised the silence of a virgin girl as her consent for her-nikaah, as bashfulness is natural for a virgin girl, and especially the girl who is in purdah. Some ‘ulama have said that by the girl in purdah, that girl is meant, who is brought up in purdah and also makes purdah from other women. It is a custom in many families, where purdah is observed from those women who go about. It is clear from this, how modest such a girl will be? The second meaning that some of the ‘ulama have given is that ‘in purdah’ is taken metaphorically, that the modesty shown by a virgin girl (bride) on her first night is evident. (It is sad that this does not exist in many modern circles today).

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(342) Hadith Number 2.
‘Aayeshah Radiyallahu ‘Anha reports: (because of the excessive modesty of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam) “I did not have the courage to see the private parts of Rasulullah Sallallahu’Alayhi Wasallam, or that I never saw the private parts of Rasulullah Sallallahu ‘Alayhi Wasallam”.

Commentary
Due to the shamefastness of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam this was not possible, then how could Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam himself have done so? It is natural that in the presence of a modest person, one is compelled to act modestly. In another narration it is clearly denied that never did Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam see my private parts, nor did I see the private parts of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. Although ‘Aayeshah Radiyallahu ‘Anha was the most informal among all the wives, she was also the most beloved. If this was his manner with her, what can be said of the others? Sayyiditina Ummi Salamah Radiyallahu ‘Anha says that when Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam slept with his wife, he closed his eyes and bowed down his head, and also stressed to his wife to be calm and dignified. Ibn ‘Abbaas Radiyallahu ‘Anhu narrates that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam went behind the rooms to perform ghusl. Nobody saw the private parts of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam. Before the advent of nubuwwah, when the Ka’bah was rebuilt Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam also carried stones and brought them. According to ‘Arab custom, no importance was given to concealing the private parts. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam (happen to) put his lungi under the stone, and immediately became unconscious (due to modesty) and fell down, whereas, at that time the shar’ee injunctions were not even revealed

Hadith :Translation of Sahih Bukhari, Book 16:Witr Prayer

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Volume 2, Book 16, Number 105:

Narrated Ibn Umar:

Once a person asked Allah’s Apostle about the night prayer. Allah’s Apostle replied, “The night prayer is offered as two Rakat followed by two Rakat and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Raka and this will be a Witr for all the Rakat which he has prayed before.” Nafi’ told that ‘Abdullah bin ‘Umar used to say Taslim between (the first) two Rakat and (the third) odd one in the Witr prayer, when he wanted to attend to a certain matter (during that interval between the Rakat).

Volume 2, Book 16, Number 106:
Narrated Ibn ‘Abbas:

Once I passed the night in the house of Maimuna (his aunt). I slept across the bed while Allah’s Apostle and his wife slept length-wise. The Prophet slept till midnight or nearly so and woke up rubbing his face and recited ten verses from Surat “Aal-Imran.” Allah’s Apostle went towards a leather skin and performed ablution in the most perfect way and then stood for the prayer. I did the same and stood beside him. The Prophet put his right hand on my head, twisted my ear and then prayed two Rakat five times and then ended his prayer with Witr. He laid down till the Muadh-dhin came then he stood up and offered two Rakat (Sunna of Fajr prayer) and then went out and offered the Fajr prayer.

(See Hadith No. 183, Vol. 1)

Volume 2, Book 16, Number 107:
Narrated ‘Abdullah bin ‘Umar :

The Prophet said, “Night prayer is offered as two Rakat followed by two Rakat and so on, and if you want to finish it, pray only one Raka which will be Witr for all the previous Rakat.” Al-Qasim said, “Since we attained the age of puberty we have seen some people offering a three-Rakat prayer as Witr and all that is permissible. I hope there will be no harm in it.”

Volume 2, Book 16, Number 108:
Narrated ‘Aisha:

Allah’s Apostle used to pray eleven Rakat at night and that was his night prayer and each of his prostrations lasted for a period enough for one of you to recite fifty verses before Allah’s Apostle raised his head. He also used to pray two Rakat (Sunna) before the (compulsory) Fajr prayer and then lie down on his right side till the Muadh-dhin came to him for the prayer.

Volume 2, Book 16, Number 109:
Narrated Anas bin Sirin:

I asked Ibn ‘Umar, “What is your opinion about the two Rakat before the Fajr (compulsory) prayer, as to prolonging the recitation in them?” He said, “The Prophet (p.b.u.h) used to pray at night two Rakat followed by two and so on, and end the prayer by one Raka Witr. He used to offer two Rakat before the Fajr prayer immediately after the Adhan.” (Hammad, the sub-narrator said, “That meant (that he prayed) quickly.)”

Volume 2, Book 16, Number 110:
Narrated ‘Aisha:

Allah’s Apostle offered Witr prayer at different nights at various hours extending (from the ‘Isha’ prayer) up to the last hour of the night.

Volume 2, Book 16, Number 111:
Narrated ‘Aisha :

The Prophet (p.b.u.h) used to offer his night prayer while I was sleeping across in his bed. Whenever he intended to offer the Witr prayer, he used to wake me up and I would offer the Witr prayer too.

Volume 2, Book 16, Number 112:
Narrated ‘Abdullah bin ‘Umar:

The Prophet (p.b.u.h) said, “Make s your last prayer at night.”

Volume 2, Book 16, Number 113:
Narrated Said bin Yasar:

I was going to Mecca in the company of ‘Abdullah bin ‘Umar and when I apprehended the approaching dawn, I dismounted and offered the Witr prayer and then joined him. ‘Abdullah bin ‘Umar said, “Where have you been?” I replied, “I apprehended the approaching dawn so I dismounted and prayed the Witr prayer.” ‘Abdullah said, “Isn’t it sufficient for you to follow the good example of Allah’s Apostle?” I replied, “Yes, by Allah.” He said, “Allah’s Apostle used to pray Witr on the back of the camel (while on a journey).”

Volume 2, Book 16, Number 114:
Narrated Ibn ‘Umar:

The Prophet used to offer (Nawafil) prayers on his Rahila (mount) facing its direction by signals, but not the compulsory prayer. He also used to pray Witr on his (mount) Rahila.

Volume 2, Book 16, Number 115:
Narrated Muhammad bin Sirin:

Anas was asked, “Did the Prophet recite Qunut in the Fajr prayer?” Anas replied in the affirmative. He was further asked, “Did he recite Qunut before bowing?” Anas replied, “He recited Qunut after bowing for some time (for one month).”

Volume 2, Book 16, Number 116:
Narrated ‘Asim:

I asked Anas bin Malik about the Qunut. Anas replied, “Definitely it was (recited)”. I asked, “Before bowing or after it?” Anas replied, “Before bowing.” I added, “So and so has told me that you had informed him that it had been after bowing.” Anas said, “He told an untruth (i.e. “was mistaken,” according to the Hijazi dialect). Allah’s Apostle recited Qunut after bowing for a period of one month.” Anas added, “The Prophet sent about seventy men (who knew the Quran by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allah’s Apostles (but the Pagans broke the treaty and killed the seventy men). So Allah’s Apostle recited Qunut for a period of one month asking Allah to punish them.”

Volume 2, Book 16, Number 117:
Narrated Anas bin Malik:

The Prophet recited Qunut for one month (in the Fajr prayer) asking Allah to punish the tribes of Ral and Dhakwan.

Volume 2, Book 16, Number 118:
Narrated Anas:

The Qunut used to be recited in the Maghrib and the Fajr prayers.