Fw: A cure for weakness in faith and implementatio

[maruf]

AR-RaheeQ Al-Makhtum (THE SEALED NECTAR)- Memoirs of the Noble Prophet

Part I


Author: Saifur Rahman al-Mubarakpuri - Jamia Salafia - India-

Translated by : Issam Diab




Factors inspiring Patience and Perseverance

It is natural for sensible and mild-tempered people to meditate deeply
on the factors that inspired those early Muslims that miraculous
constancy
and perseverance. It is normal to wonder how those people managed to
tolerate unspeakable persecutions, and stand fast in the face of
tyrannical
tortures. With respect to these questions, we deem it wise just to
touch
on those underlying reasons:



1. Unshakable Belief in Allâh. The first and foremost factor is no
doubt,
unshakable Belief in Allâh Alone coupled with a wonderful degree of
perception
of His Attributes. A man with this Belief deeply averred in his heart
will look at those foreseen difficulties as triflings and can under no
circumstance compare with the sweetness of Belief:

"Then, as for the foam, it passes away as scum upon the banks, while
that which is for the good of mankind remains in the earth." [13:17]
Other sub-factors that branch out from that Belief and assist in
strengthening
it and promoting long amity are:

2. Wholeheartedly-loved leadership. Muhammad , the great leader of the
Muslim community, and mankind at large, was an exemplary man in his
perfect
manners and noble attributes; no one could measure up to his
endowments
of nobility, honesty, trustworthiness and abstinence; unanimously and
uncontestedly acknowledged even by his enemies. Abu Jahl himself, the
great enemy of Islam, used repeatedly to say: "O Muhammad (), we are
in no position to belie you, we rather disbelieve what you have
brought
us (Islam)." It is narrated that three people of Quraish each
separately
and secretly listened to some verses of the Noble Qur'ân. Later, this
secret was uncovered and one of them asked Abu Jahl (one of the three)
what he thought of what he heard from Muhammad (.). He answered: We
contested
the honour of leadership and generosity with Banu `Abd Munaf and
shared
equal privileges competitively. They then began to boast saying that
a Prophet rose among them whom Revelation came down upon from heavens.
I swear we will never believe in him.[1]

So Allâh said:
". It is not you that they deny, but it is the Verses (the Qur'ân) of
Allâh that the Zâlimûn (polytheists and wrong-doers) deny." [6:33]
One day, the disbelievers of Quraish leveled to him a cynical remark
three times. He remained silent but for the third one he remarked, "O
Quraish! Slaughter is in store for you." They were taken aback and
ulterior
fear filled their hearts to such an extent that the most hostile among
them began to make up for their insult by the best friendly terms they
could afford. When they slung the entrails of a camel on him while
prostrating
himself in prayer, he invoked Allâh's wrath on them, and they
immediately
were caught in an inexpressible state of worry and were almost
convinced
that they would be destroyed. Ubai bin Khalaf used always to threaten
he would kill Muhammad . One day the Prophet retorted that he would
kill him by Allâh's Will. When Ubai received a scratch in his neck, on
the day of Uhud, he, under the sense of horror, remembered the
Prophet's
words and remarked, "I am convinced he would be able to kill me even
if he spat on me.[1] " Sa`d bin Mu`adh said to Omaiyah bin Khalaf in
Makkah, "I heard the Messenger of Allâh one day say that the Muslims
would surely kill you." Omaiyah was extremely panicked and swore he
would
never step out of Makkah. Even when Abu Jahl obliged him to march with
them to fight the Prophet on the day of Badr, he bought the best and
swift camels in Makkah in order that they hasten his escape. Even his
wife warned him against going out reminding him of Sa`d's words, his
reply was "By Allâh, I have no intention of going out with Quraish, I
will disengage from them after a short distance."[1]

That was the clear sense of horror and terror haunting his enemies
wherever
they were. His friends and companions, on the other hand, held him
dearest
to them, and he occupied the innermost cells of their hearts. They
were
always ready to defend him and secure his well-being even at the risk
of their lives. One day, Abu Bakr bin Abi Quhafa was severely beaten
by `Utbah bin Rabi`a, a terrible polytheist. His whole body was almost
bleeding and he was on the verge of death, yet when his people took
him
back home extremely indignant at his misfortune, he swore he would
never
eat or drink anything until they had told him about the well-being of
his noble Companion, Muhammad . That was the spirit of selflessness
and
sacrifice that characterized the behaviour of those early Companions.
[1]




3. The sense of responsibility. The early Companions were fully aware
of the daunting responsibility they were expected to shoulder. They
were
also convinced that those charges were inescapable even though they
were
being persecuted for fear of the far-reaching ramifications, and the
horrible impact that humanity would suffer in case they shirked their
obligations.

4. Unwavering Belief in the truth of the Hereafter. This was the
corner-stone
that strengthened their sense of responsibility. There was a deep
certainty
established through the light of their religion that one day they
would
have to rise on the Day of Resurrection and account for all worldly
deeds,
small or big. They were sure that their future in the other world
would
depend wholly on their acts in their provisional life on earth, either
to everlasting Garden (Paradise) or perpetual chastisement in Hell.
Their
whole life was divided between hope for Allâh's mercy and fear of His
punishment.

". Who give that (their charity) which they give (and also do other
good
deeds) with their hearts full of fear (whether their alms and
charities,
etc., have been accepted or not), because they are sure to return to
their Lord." [23:60]
They had already known that life with all its amenities and pains was
worthless when compared with the Hereafter. Such deep convictions
brought
about in them a sense of indifference to all troubles and hardships
that
attended their life.



5. The Qur'ân. The verses and chapters of the Noble Qur'ân were
attractively,
forcefully and successively revealed at that gloomy and critical
stage,
supporting and advancing arguments on the truth and soundness of the
principles of Islam, round whose axis the whole Call of Muhammad was
revolving. They constituted the immune basis upon which the best and
most wonderful Divinely decreed society was to be established. The
Qur'ânic
verses served also to excite the feelings of the believers, strengthen
their selves on their course of patience and endurance and introduce
them to the most purposeful examples and suggestive instructions:

"Or think you that you will enter Paradise without such (trials) as
came
to those who passed away before you? They were afflicted with severe
poverty and ailments and were so shaken that even the Messenger and
those
who believed along with him said, `When (will come) the Help of
Allâh?'
Yes! Certainly, the Help of Allâh is near!" [2:214]

"Alif-Lam-Mim. Do people think that they will be left alone because
they
say: `We believe', and will not be tested. And We indeed tested those
who were before them. And Allâh will certainly make (it) known (the
truth
of) those who are true, and will certainly make (it) known (the
falsehood
of) those who are liars, (although Allâh knows all that before putting
them to test)." [29: 1-3]

Mere lip profession of Faith is not enough. It must be tried and
tested
in the real turmoil of life. The test will be applied in all kinds of
circumstances, in individual life and in relation to the environment
around us to see whether we can strive constantly and put the Lord
above
self. Much pain, sorrow and self-sacrifice may be necessary, not
because
they are good in themselves, but because they will purify us, like
fire
applied to a goldsmith's crucible to burn out the dross.

[maruf]

Part II

These verses also constituted an irrefutable answer to the false
allegations
of the disbelievers, and a clear ultimatum that smacked of the
horrible
consequences that would ensue in case they persisted in their
disbelief.
On the other hand, the Noble Qur'ân was leading the Muslims to a new
world and enlightening them as to its features, the beauty of
Lordship,
the perfection of Godship, the impact of kindness and mercy and the
manifestations
of the yearned for Allâh's pleasure. They implicitly connoted
meaningful
messages carrying glad tidings of definitely approaching Divine Mercy
leading to eternal bliss in a blissful Garden (Paradise). They, at the
same time, envisaged the end of the tyrants and disbelievers who would
be brought to Divine Justice and then dragged through the Fire where
they would taste the touch of Hell.



6. Glad tidings of success. Ever since the time they experienced the
adversities of life, the Muslims had been certain that entrance into
the fold of Islam did not entail involvement into hardships or digging
one's own grave. They had been aware that the Islamic Call had one
goal,
viz extermination of pre-Islamic tradition and destroying its
iniquitous
system, to go on parallel lines with extending its influence allover
the earth and holding in firm control the political situation
worldwide
to lead humanity along a course conducive to Allâh's Pleasure, and
perfect
enough to rid people of worshipping Allâh's servant to worshipping
Allâh,
Himself. Glad tidings of this sort were being revealed sometimes
explicitly
and at other times implicitly, in a manner relevant to the situation.
When the Muslims were forced to undergo constraints, or when their
life
was kept under continual restraint, there would be revealed verses
telling
identical stories of past Prophets with their people and the
sufferings
and pains they had experienced. The verses would also include
suggestive
clues to the final tragic end of the Makkan disbelievers envisaging
their
final perdition, yet and at the same time, bearing glad tidings to the
believers and promising the true servants of vicegerency on earth to
go with absolute success, and victory to attend the Islamic Call and
its proponents.

Here we could adduce some of the verses of this category pregnant with
glad tidings referring to the final victory that would crown the
perseverance
and patience of the Muslims:

"And, verily, Our Word has gone forth of old for Our slaves, - the
Messengers,
that they verily would be made triumphant. And that Our hosts, they
verily
would be the victors. So turn away (O Muhammad ) from them for a
while,
and watch them and they shall see (the punishment)! Do they seek to
hasten
on Our torment? Then, when it descends into their courtyard (i.e. near
to them), evil will be the morning for those who had been warned."
[37:171-177]

In the same context, Allâh told His Prophet :

"Their multitude will be put to flight, and they will show their
backs."
[54:45]

He also said:

"They will be a defeated host like the confederates of the old times."
[38:11]

The Muslims who migrated to Abyssinia (Ethiopia) had the following:

"And as for those who emigrated for the cause of Allâh, after
suffering
oppression, We will certainly give them goodly residence in this
world,
but indeed the reward of the Hereafter will be greater, if they but
knew."
[16:41]

In the context of the story of Joseph, there was:

"Verily, in Joseph and his brethren there were Ayât (proofs,
evidences,
verses, lessons, signs, revelations, etc.) for those who ask." [12:7]

i.e., the Makkans will receive the same fate that befell Joseph's
brothers,
viz, failure and surrender. In another instance, Allâh speaks about
the
Messengers:

"And those who disbelieved, said to their Messengers: `Surely, we
shall
drive you out of our land, or you shall return to our religion!' So
their
Lord inspired them: `Truly, We shall destroy the Zâlimûn (polytheists,
disbelievers and wrong-doers). And indeed, We shall make you dwell in
the land after them. This is for him who fears standing before Me (on
the Day of Resurrection or fears My punishment) and also fears My
threat."
[14:13,14]

During the war between the Persians and the Romans, the disbelievers
had a sincere wish that victory be the former's lot, because both
parties
professed polytheism, whereas the Muslims prayed for a Roman victory
because both groups believed in Allâh, His Messengers, Books, the
Revelation
and the Hereafter.

The war resulted in the overthrow of Rome by Persia. They were pro-
Persian,
as we have said, and in their hearts they hoped that the nascent
movement
of Islam, which at that time was, from a worldly point of view, very
weak and helpless, would collapse under their persecution. But they
misread
the true signs of the times. They were told that they would soon be
disillusioned
in both their calculations, and it actually so happened when Heraclius
carried his campaign into the heart of Persia and the Makkan Quraish
were beaten off at Badr:

"And on that Day, the believers (i.e. Muslims) will rejoice (at the
victory
given by Allâh to the Romans against the Persians) with the help of
Allâh."
[30:4,5]

During the season of `Ukaz forum, and other such occasions, the
Messenger
of Allâh himself would communicate not only glad tidings pertinent to
the Garden (Paradise) but also news of promising prospects for the
true
believers in the Call of Islam. He would openly tell them that they
would
surely prosper, rule the whole of Arabia and subdue Persia if they
professed
the most serious pillar of Islam, i.e. the Oneness of Allâh.[1]

Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh to
shield
him against the adversities he was suffering at the hand of the
polytheists.
The Prophet's face reddened and he remarked that the true believer
must
not precipitate things, it was incumbent upon a believer to undergo
all
the odds of life as much as he could, fearing nobody except Allâh
until
the religion was established, which would surely happen. The Prophet
in this regard, referred to the perseverance that the Muslims had to
show and the hardships they had to undergo in order to establish the
land of Islam where peace and security would prevail all over it.

Glad tidings of better prospects for Islam and the Muslims were not
confined
to Muhammad's followers, in fact they were being disclosed time and
again
to both believers and disbelievers. Whenever the two parties met, the
latter would jeer at the former and mockingly say "Here are the
sovereigns
of earth who will defeat Chosroes and Caesar." But the believers, in
anticipation of that shining and Godly-orientated future, would always
persevere and tolerate all sorts of persecution and humiliation
regarding
them as summer clouds that would soon clear away.[1]

The Prophet , on his part, would always maintain and sustain his
followers'
souls with the light of belief, sanctify them through inculcating the
Qur'ânic wisdom in their hearts and cultivate their minds deeply with
the spirit of Islam that would elevate them to a state of noble
spirituality,
pure heartedness and an absolute degree of freedom from the yoke of
materialism,
a high morale powerful enough to resist worldly lusts and consequently
lead them from darkness to light. He would constantly teach them to be
tolerant, forgiving and overpowering over their selves in order to get
well established in their religion, disdain lust, and devote
themselves
to attaining the Pleasure of Allâh, yearning for the Garden
(Paradise),
enthusiasm in sciences relating to their faith, calling themselves to
account, subordinating fleeing whims, holding under firm control all
rage-provoking incidents and finally observing sobriety, patience and
gravity.