Volume 1, Parts II.74.99He (Ibn Sa’d) said: Muhammad Ibn `Umar al-Aslami informed us; he said: ‘Umar Ibn Muhammad Ibn Suhban related to me on the authority of Zamil Ibn `Amr, he on the authority of Shihab Ibn ‘Abd Allah alKhawlani, he on the authority of a person of the Himyar who met the Apostle of Allah and went in a deputation before him; he said:Malik Ibn Murarah al-Ruhawi, an envoy of the chiefs of Himyar, came with their letter and the news of their embracing Islam, to the Apostle of Allah, may Allah bless him. It was in the month of Ramadan of the ninth year. He (Prophet) ordered Bilal to lodge them, honour them and feast them. The Apostle of Allah, may Allah bless him, wrote to al-Harith Ibn ‘Abd al-Kulal, and to Nu`yam Ibn ‘Abd Kulal and to al-Nu’man, the sovereign of Dhu Ru’ayn, Ma’afir and Hamdan: (Ru’ayn was the name of a fort or it was the name of a mountain in al-Yaman where there was a fort. Ma’afir was the name of a town, in al-Yaman, famous for it cloth. Hamdan was a tribe of al-Yaman.) After that, I praise Allah other than Whom there is no god. After that, your envoy reached us when we were returning from the land of Rome. He conveyed to us what (message) you sent. He informed us what is your condition and informed us about your embracing Islam and your killing the heathens. Verily Allah is Blessed and High. He directed you with His guidance, provided you become virtuous and obey Allah and His Apostle. And that you offer prayers and pay zakah, and offer one fifth of the booty to Allah and one fifth to His Prophet as his specific share and you pay what of sadaqah is enjoined on Muslims
‘बैठना और आराम करना’ हुजूर वारिस पाक के उठने बैठने और आराम करने में भी नियम की पाबन्दी पायी जाती थी जो आपके पूरे जीवन में दृष्टिगोचर हुई। आपकी आदत थी भोजन करने के पश्चात् दो तीन सेकेन्ड बाईं करवट आराम करते तत्पश्चात् करवट बदल लेते थे। आपको कभी चित्त या उतान लेटते नहीं देखा गया है। जब आपको करवट बदलना होता था तो आप बैठकर दाई ओर फिर लेटते थे। एक ही करवट लेटने के कारण आपके दायें कूल्हे पर घाव पड़ गया था। आप तकिया का प्रयोग कभी नहीं करते थे। सोते समय अपने दांये हाथ को सिर के नीचे रख लेते थे। एक बार मौलवी अहमद हुसेन साहब ने आपके बिछौने पर दो तकिये रख दिये तो आपने कहा ‘हम तकिया पसन्द नहीं करते।’ जीवन के अन्तिम भाग में दुर्बलता के कारण अधिक कष्ट होता। सेवकगण देखते तो सहारे के लिए कोई कपड़ा सिरहाने रख देते थे। आप भोजन करते समय उकड़ बैठते थे और इसी ढंग से बैठने की आदत थी । उकडू बैठने में आप दोनों हाथ ज़मीन पर रख लेते थे। कभी दो जानू और कभी एक जानू भी बैठते थे अर्थात् कभी दोनों पाँव मोड़कर और कभी एक पाँव मोड़कर बैठते थे। आपकी बैठक का एक ऐसा अंदाज़ था कि आपके बैठक पर अल्लाह शब्द साफ़ पढ़ा जाता था। कहा जा सकता है कि आपकी बैठक भी भगवान के स्मरण या यादे ईलाही से खाली नहीं थी। आराम करने अथवा लेटने की दशा से शब्द मुहम्मद की सूरत दिखाई देती थी। टांग पर टांग रखकर आप कभी नहीं बैठते थे या पलथी लगाकर नहीं बैठते थे ।
हुजूर सल्लल्लाहु अलैहि वसल्लम की ख़िदमत में एक नाबीना सहाबी हाज़िर हुए और अर्ज़ कियाः या रसूलल्लाह! दुआ फरमा दीजिये कि मैं अच्छा हो जाऊं। हुजूर सल्लल्लाहु अलैहि वसल्लम ने फ़रमाया अगर चाहो तो यह बात मुअख्ख़र कर दो और अगर चाहो तो अभी दुआ करूं। उसने अर्ज़ किया: या रसूलल्लाह! अभी दुआ फरमा दीजिये। हुजूर ने फ़रमायाः अच्छा! तो यूं करो वुजू करो और दो रकअत नमाज़ पढ़ो और यह दुआ मांगो
इलाही! मैं तुझसे पनाह मांगता और तेरी तरफ़ तवज्जह करता हूं तेरे नबी मुहम्मद सल्लल्लाहु अलैहि वसल्लम के वसीले से जो मेहरबानी के नबी हैं। या अल्लाह! मैं हुजूर के वसीले से अपने रब की तरफ़ अपनी इस हाजत की तवज्जह करता हूं ताकि मेरी हाजत रवा हो । इलाही! इन्हें मेरा शफ़ी कर इनकी शफ़ाअत मेरे हक़ में कुबूल कर । ( इब्न माजा सफा १००)
चुनांचे उस नाबीना सहाबी ने ऐसा ही किया। रावी कहते हैं कि वह यूं अच्छे हो गये जैसे कभी नाबीना थे ही नहीं। (हाशिया इब्न माजा सफा मजकूर)
A Ghazwa is a war or a battle in which the Prophet (s.a.) himself participated. After the Annunciation the Prophet (sa.) bore the hardships inflicted by the infidels of Makka for thirteen long years. When he moved from Makka to Madina, he didn’t have any thought of wreaking revenge on the infidels and polytheists. But the Qureish were working under the shame of defeat and failure and were very upset over the Prophet (s.a.) escaping unscathed from Makka. After rendering the Muslims of Makka homeless, they were planning strategies to destroy Islam and finish the Movement once for all! They started putting together all their evil powers to achieve their ends. The Prophet (s.a.) who had peacefully tried to propage his Faith in Makka and had struck agreements of peace with the Jewish Tribes of Madina, wished that no opportunity arose for wars with the Qureish that would mean unnecessary shedding of innocent blood. But the Qureish wanted to destroy the peace and tranquility of the Muslims in Madina by imposing wars over their heads. The Prophet (s.a.) was left with no other choice than fighting in self defence. Therefore, the Prophet (s.a.) made no mention of waging wars and didn’t give permission to his men to take any precipitate action till the Qureish and the Jews forced any such eventuality. Allah had given assent for Jehad when the activities of the infidels crossed all limits of decency. Therefore Allah says in the Holy Book:
“Those (the Muslims) against whom the Infidels fight,
too have permission to battle, because
hardships were inflicted on them, and
35 Allah has the power to help them.’
The fact is not hidden that the Infidels first forced the Muslims out of their homeland and attacked their homes to annihilate them. In these circumstances if war was not declared against them, their very existence would have been in jeopardy. No doubt Islam is the custodian of peace and tranquility, but it doesn’t mean that it wants people to stoically face all the tyrannies endlessly. The Muslims had to exercise their right to fight for their own safety and tranquility. In the circumstances they were left with no other choice than rising to the occasion and preparing to combat the enemy. If war is an abhorrent activity, the responsibility for the consequences rests on the shoulders of the aggressors. One who clashes with the enemy in self defence can never be blamed for the consequences of the conflict.
The word ‘Islam’ has its root in the word ‘Salama’ that means ‘Peace’. It is evident from the very name that the Religion, of Islam, stands for peace and tranquility. It shows that Islam is opposed to bloodshed and conflict. Islam makes no difference of race and color and is opposed to any forced annexation of territory. It permits war only in two situations: the first is when the enemy wages a war of aggression and attacks Muslims and without warfare there is no way of protecting the lives and property of the Muslims. Secondly, if there is positive evidence of the enemy making warlike preparations and any neglect might cause irreparable damage to lives and properties of th Muslims. In both circumstances, when waging war became unavoidable, the Prophet (s.a) gave his assent for it. The Muslims clashed with the Infidels once at the wells of Badr then at the foot of the hills at Ohod. Sometimes they defended themselves from within the bounds of Madina. All these theatres of war were geographically close to the Dar al Islam, Madina and very far from the Dar al Kufr of those days, Makka. This proves that all these campaigns by the Muslims were solely in self defence. If Muslims had aggressive designs, these battles would have been fought nearer the homes of the Infidels! They were all the preemptive and planned attacks of the Infidel Enemy! Only the Battle of Khaibar was fought away from the Islamic Base and closer to the stronghold of the Jews. But the truth is that they were exiled from Madina for intriguing against the Muslims and raising men and materials to wage a war against them. If the Prophet (s.a.) had not initiated preemptive action, they were about to attack Madina with immense power of men and materials.
Although Islam has given permission of waging wars in unavoidable circumstances, there are strict norms about the various stages like the outbreak, the action in the actual theater and the aftermath of the wars! At every stage they have to keep in mind the ultimate aim of peace and tranquility. Before any warlike activity they have to invite the opponents to Islam or Peace! The opponents must be informed that the purpose of the conflict is not shedding unnecessary blood and causing loss of property and making slaves and prisoners out of children, women and men. Islam also prohibits harming women, children and maimed and injured men. Therefore in the Battle of Hunain, when Khalid bin Walid killed a woman, the Prophet (s.a.) expressed his disapproval of the act and ordered him not to commit any such act in the future. Once talking to the troops, the Prophet (s.a.) said that they must take care to see that the women and children of the infidels were not harmed during the war. Someone said that they were the children of the polytheists and they deserve to be killed. The Prophet (s.a.) said,” Aren’t many of you good persons not the off-spring of the infidels!?”Islam never permits causing obstruction to the flow of essentials like food and water even for the troops of the enemy. It also bans destruction of enemy property like gardens, farms and buildings. Similarly it abhors sadistic severing of the body parts of the fallen enemies. This was one of the heinous practices of the Days of Ignorance in Arabia. Islam abolished this nefarious practice! Islam also laid down norms for the treatment of the prisoners of war. It also established norms for collecting reparations (Fidia) and releasing them honorably. If circumstances required keeping them under detention, norms were there for their proper treatment during the incarceration. Even if they were to be kept as slaves, the treatment had to be very humane.
It cannot be denied that after the Prophet of Islam (s.a.), Muslims had waged some wars of aggression and expansion when the normsof Jehad e Islami were overlooked. While one group championed the acts fo terror and suppression as their right, they thought that victory, wealth and pelf acquired through such wars was Rightful! But Islam neither approves of such wars nor is it responsible for such atrocious acts!! Islam has declared in clear terms: “Laa ikraha fil Deen— there is no aggression in th Faith!” All the Verses that have been revealed in the Holy Quran concerning Jehad are about the circumstances when the enemy forcefully tries to suppress and crush the Muslims. Islam neither permits aggressive warlike initiatives nor it allows forcing its thoughts on others cruelly. The responsiblilty of the wars is always on the kings and emperors who, for self aggrandizement and craving for wealth, plundered innocent peoples and caused untold hardship to huge human populations. These acts gave an opportunity to some people to blame Islam that it was spread with the strength of the sword!
After these introductory sentences, we shall describe the Ghazwaat that were fougth by the Prophet (s.a.) that highlight the defensive aspect of these battles and at the same time illustrate the prowess and valor of the Standarad Bearer of Islam and the Victor of the Battles, Hazrat Ali (a.s.). He set such high standards in his conduct of the warfare that he never chased a combatant running away from the theatre, he never harmed women and children, never killed an injured opponent and never stripped an enemy as was the practice during the battles of those times!
Allâh said: O Prophet [Muhammad]! Say to your wives: If you desire the life of this world, and its glitter, then come! I will make a provision for you and set you free in a handsome manner (divorce). But if you desire Allâh and His Messenger, and the home of the Hereafter, then verily, Allâh has prepared for Al-Muhsinât (good-doers) amongst you an enormous reward”. O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled and that is ever easy for Allâh. And whosoever of you is obedient to Allâh and His Messenger and does righteous good deeds, We shall give her, her reward twice over, and We have prepared for her Rizq Karim (a noble provision – Paradise). O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner. And stay in your houses, and do not display yourselves like that of the times of ignorance. And perform As-Salât (iqamât-as-Salât), and give Zakât, and obey Allâh and His Messenger. Allâh wishes only to remove ArRijs (evil deeds and sins) from you, O members of the family (of the Prophet) and to purify you with a thorough purification. And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the verses of Allâh and Al-Hiqmah (i.e. Prophet’s Sunnah – legal ways, so give your thanks to Allâh and glorify His Praises for this Qur’an and the Sunnah). Verily, Allâh is Ever Most Courteous and Well-Acquainted with all things ¹.
His statement: Allâh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet ), and to purify you with a thorough purification indicates the virtue of the
Surah Al-Ahzab Ayât: 28-34.
kinship of the Messenger of Allâh, and they are those upon whom the charity is prohibited, and among the very special ones are his wives and children as clarified before.
The Ayât indicate other virtues of the wives of the Messenger:
Firstly: For the fact that when they were given the opportunity to choose between the desire of this world and its glitter and the desire of Allâh and His Messenger and the abode of the Hereafter, they chose Allâh and His Messenger and the abode of the Hereafter, (may Allâh be pleased with them.)
Secondly: This statement of the Exalted also proves their virtue: (And his wives are their mothers (i.e. mothers of the believers as regards respect and marriage)) ¹.
As for this statement: Say (O Muhammad): No reward do I ask from you
¹ Surah Al-Ahzab Ayah: 6.
for this, except to be kind to me for my kinship with you ▶¹.
Its correct meaning is that it refers to the clans of Quraish, as explained in Sahih Al Bukhari (4818) narrated by Abdullah bin Abbas. Al Bukhari said: “Muhammad bin Bashar reported from Muhammad bin Ja’afar that Shu’ba heard this from Abdul Malik bin Maisarat who said: ‘I heard Tawoos reporting from Ibn Abbas, that he was asked about the Ayah (Except to be kind to my kinship and Sa’eed bin Jubair said: ‘it means the Kinship of Muhammad ‘. Ibn Abbas then said: “you’ve hastened; there had not been a clan among Quraish except that the Prophet has ties of kinship with. He said it means: “Except you upkeep the kinship that is between you and me”.
Ibn Katheer in explaining this Ayah said: “(i.e. Say, O Muhammad to these polytheists from among the disbelievers of Quraish: ‘I do not ask you to give me a sum of money in return for this preaching and
Surah Al-Shura Ayah: 23.
sincere advice I give to you; but instead, all I ask is to stop your evil deeds against me and let me convey the Message of my Lord. If you will not help me then do not disturb me for the sake of the ties of kinship that exist between you and me”) He then related the statement of Ibn Abbas mentioned shortly.
As for the specification of the kinship in this Ayah by those who follow their desires to mean Fatima, Ali and their offspring, that is incorrect, because the Ayah was revealed in Makka and the marriage of Ali with Fatima took place in Medina. Ibn Kathir (Rahimahullah) said: “the saying that this Ayah was revealed in Medina is far from the truth, surely it was revealed in Makka and at that time Fatima had not given birth to children, for she did not get married to Ali except after the Battle of Badr in the second year of the Hegira. The truth is in explaining this Ayah as explained by the erudite of the Ummah and the interpreter of the Qur’an, Abdullah bin Abbas, as reported by Al Bukhari.
He then mentioned what indicates the virtue of the household of the Messenger from the Sunnah and from the statements of Abubakr and Omar.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 