DOCSLIB.ORG

The Life of Prophet Muhammad (Pbuh) in Mecca

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

The Madeenan Period by Imam Anwal Al Awlaki THE LIFE OF MUHAMMAD SALLALAHU ALAYHE WASALLAM THE MEDINAN PERIOD Transcribed by Maria Iqbal 1 The Madeenan Period by Imam Anwal Al Awlaki View most updated edited version at www.slavesofrahman.com For pointing out errors, please leave a comment at http://javeria.wordpress.com/2007/07/04/transcribed-life-of-muhammad-saw-by-imam-anwar-al-awlaki/ 2 The Madeenan Period by Imam Anwal Al Awlaki The Madeenan Period The Hijrah to Medina CD 1 Insha’Allah Ta’ala we’ll start with the hijra of Rusool ullah (pbuh). I have already covered in the past the life of Prophet Muhammad (pbuh) in Mecca. So Insha’Allah in these sessions we’ll talk about the early stage of Medina,and we’ll start with Al-hijra, but before that just a word on Seera. The books of seera are concerned with what usually historians are concerned with, and that is the history of politics and the history of the military engagements. When it comes to the Ikhlaaq of Rusool ullah (pbuh) you’ll find those in the books of Hadith, if your interested in the the SHAMAYA of Rusool ullah (pbuh), which are issues related to his character, you’ll find those in the books of SHANAYAS. However the books of seera usually cover the political and military aspects of the life of Rusool ullah (pbuh) and that’s why many of us scholars call seeras MAGHAZI, maghazi means “status”. However we’ll try to bring in the verses of Quran that relate to the event that were happening at the time of Rusool ullah (pbuh), because Quran would comment on events that happened in the time of Rusool ullah (pbuh). Sometimes the ayat of Quran would precede an event, sometimes the ayat of Quran would come concurrent with an event and sometimes the ayat of Quran would come to comment on an event. So for example you have Ghazwat ul Anfal, which was revealed, talking about the Battle of Badr and what happened therein, for the battle of Uhud you have the end of the Surah Al-Imran which relates the story. Surah tul Hashr talks about the battle of Banu Nadir, Surah Munafiqun and Surah Al-Nur relates the battle of Bani al-Mustaliq and also Surah Al-Ahzab relating what happened in the battle of the Trench. So we’ll try to bring in these verses that relate to these events in seera. We’ll start with the hijra of Rusool ullah (pbuh). Allah zaujal revealed ayat in Mecca talking about al- Hijra. Allah Zaujal says: Az- Zumar (39:10) Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." So Allah Zaujul in this ayat says “waardu Allahi wasiAAatun” the earth of Allah is spacious, meaning that if you are suffering oppression in Mecca then you can move somewhere else where you will be able to apply and live according to the religion of Allah Zaujal. Mujahid was one of al- Muffassirun, one of the Imams of tafsir, he says commenting about this ayat, he said “make hijra in the land and fight in the way of Allah Zaujal and stay away from the idol worshipping” and Atta one of the early scholars of this ummah, he said “if you are invited to do a sin then run away” so we should run away from sins and these two quotes are in the tafsir of Ibn Kathir. Allah Zaujal also says: An-Nahl (16:41) 3 The Madeenan Period by Imam Anwal Al Awlaki Allah Zaujal says “And those who emigrated for [the cause of] Allah after they had been wronged - We will surely settle them in this world in a good place; but the reward of the Hereafter is greater, if only they could know” so notice here, Allah Zaujal is promising the ones who make hijra for His sake and the ones who have been oppressed. Allah promises them that He will settle them in this world in a good place, so what does this mean? What does this mean, when Allah Zaujal says that We will settle them in this world in a good place? Some of the scholars of tafsir said if we look at the al-muhajirun, the ones who moved out of Mecca and went to Medina. They all later on became a leader of a state or a leader of an army so Allah Zoujal gave them a better status in this World than what they had in Mecca, But Allah Zoujal says ‘but the reward of the Hereafter is greater’ so Amar bin Khattab when he became khalifa and he would give money or gifts to the muhajirun he would tell them “This is a gift from Allah for you in this World but what Allah has reserved for you in the Hereafter is even greater.” And the scholars say whoever leaves something for the sake of Allah, Allah Zaujal will give him something better. Allah Zaujal says: An- Nahl (16:110) ” Then, indeed your Lord, to those who emigrated after they had been compelled [to renounce their religion] and thereafter fought [for the cause of Allah ] and were patient - indeed, your Lord, after that, is Forgiving and Merciful” So hijra has a very high status in islam. Have you ever asked yourself the question, where did they stay, when they moved from Mecca to Medina? Did they check in to hotels? Or, did they stay in refugee camps? No, they stayed in the houses of Ansar, and that’s why we call them ‘ansar’. That’s why we call them the ones who gave victory to islam. Ansar means they gave support, they gave victory to the religion of Allah. Their houses were open for the muhajirun, even though they were very modest houses for example Al- Hasan Al Basri says 4 The Madeenan Period by Imam Anwal Al Awlaki that “I entered into the rooms of Rusool Allah (pbuh) and I could touch the ceiling with my own hand and when Rusool Allah (pbuh) would pray in the room of Aisha, he would have to touch her, so that she would move her feet away so that he can make sujood.” Every, every wife of Rusool Allah (pbuh) had a room, that was it just one room, you know they didn’t have a kitchens, living rooms, and a balconies, bedrooms, basement, etc. Every wife of Rusool Allah just had one room, it was that small. So for example in the house of Habib ibn Usa, Talhah ibn Ubaydullah his mother and Suhayb that’s where they stayed. Hamza stayed in the house of Sa’d bin Zurra, Saad bin Khaitan all of the bachelors stayed in his house so they called it the house of bachelors. Ubaida ibn Haris and his mother Tufayl ibn Haris, Tunayl bin Amr, Al Hussain bin Haris, all of them stayed in the house of Abdullah ibn Salama. So one thing that you learn is that being generous and being supportive of muslims is one of the signs of emaan, it was one of the signs of al- ansar (ra). There were two hijras, one to Medina and the other to Habasha. So what’s the difference the difference between the two? When it comes to the hijra to al- Habasha, they went there flee persecution but they didn’t become part of the society in Abyssinia, they weren’t really part of the society, rather they were secluded. Therefore there ability to change the society was hindered. They were like refugees in Abyssinia and that’s why when they left Abyssinia they didn’t leave a strong Islamic impression behind. However the Hijra to Medina was a hijra to establish the Islamic community, so there’s a big difference between the two. Some of the virtues of Medina: • Rusool Allah (pbuh) asked Allah to make them love Medina so he said “Oh Allah, make us love Medina like we love Mecca or more” Rusool Allah (pbuh) made duas that Allah Zaujal gives barakat in Medina , this hadith is in Bukhari, “Oh Allah double the barakat (double the blessings) of Medina compared to what you have given Mecca” It was Ibrahim Allayhissalaam asked Allah to give barakat in Medina. So Rusool Allah (pbuh) is asking Allah Zaujal to double the blessing in Medina. • Medina is protected from dajjal. Rusool Allah (pbuh) says that there are angels on every entrance to Medina protecting it from dajjal. • There is a special reward for being patient on the hardship of Medina, because, it was difficult to live in Medina at that time. It was very hot and the environment was harsh so Rusool Allah (pbuh) says in Sahih Muslim, “Anyone who is patient on the hardships of Medina, I will be his intercessor on the Day of Judgement, I will intercede on his behalf on the Day of Judgement”. • There is a special blessing of dying in Medina, Rusool Allah (pbuh) says, “Whoever is able to die in Medina then let it be so, because I will intercede for you on the Day of Judgement” and this hadith is in Muslim.When Amr ibn Khatab became khalifa, he wanted to die in Medina and he also wanted to die as a shaheed. So he made a dua to Allah saying, “Oh Allah, I want to die as a martyr in the town of Your Prophet” so his daughter Hafsa said, “Oh my father, how can you become a shaheed in Medina when it’s safe? Medina is the capital of the muslim empire if you want to die as a shaheed you need to go to Iraq; you need to go to Syria, not in Medina”.
Recommended publications
  • Muhammad Succeeded Individuals and Clans—With a New As a Prophet Is Undeniable; a I Command Structure

    Muhammad Succeeded Individuals and Clans—With a New As a Prophet Is Undeniable; a I Command Structure

    G ABR L the traditional way of fighting—as hat Muhammad succeeded individuals and clans—with a new as a prophet is undeniable; a I command structure. He also relates E T prominent military historian now Muhammad’s masterful use of suggests that he might not have done so nonmilitary methods—bribery, alliance had he not also been a great soldier. building, and political assassination—to Best known as the founder of a major strengthen his long-term position, even religion, Muhammad was also a military at the expense of short-term military ISLA leader—Islam’s first great general. While considerations. MUHA there have been numerous accounts of Muhammad’s transformation of Arab Muhammad the Prophet, this is the first “To think of Muhammad as a military man will come as something of a new warfare enabled his successors to defeat M military biography of the man. experience to many. And yet Muhammad was truly a great general. He was the armies of Persia and Byzantium and ’ S F In Muhammad: Islam’s First Great General, establish the core of the Islamic empire— a military theorist, organizational reformer, strategic thinker, operational-level MUHA mm AD Richard A. Gabriel shows us a type of an accomplishment that, Gabriel argues, combat commander, political and military leader, heroic soldier, revolutionary, and I RST GREAT GENERAL warrior never before seen in antiquity—a would have been militarily impossible inventor of the theory of insurgency. It was Muhammad who forged the military leader of an all-new religious movement without Muhammad’s innovations. instrument of the Arab conquests that began within two years of his death by who in a single decade fought eight Richard A.
  • The Rights of the Accused in Islam

    The Rights of the Accused in Islam

    The Rights of the Accused in Islam Taha J. al- ‘Alwani Introduction As a faith and a way of life, Islam includes among its most important objectives the realization of justice and the eradication of injustice. Justice is an Islamic ideal under all circumstances and at all times. It is not to be affected by one‟s preferences or dislikes or by the existence (or absence) of ties of blood. Rather, it is a goal to be achieved and an ideal to be sought: “Surely, Allah commands justice and the doing of good” (Qur‟an 05:61); “And I was commanded to deal justly between you” (31:04); and “Allow not your rancor for a people to cause you to deal unjustly. Be just, for that is closer to heeding” (4:5). There are also many hadiths in the Sunnah that command justice and prohibit wrong. Moreover, the achievement of justice is one of the objectives towards which human nature inclines, while its opposite—injustice—is something that humans naturally abhor. Allah has ordained measures by which justice may be known and by which it may be distinguished from its opposite. He has clarified the means by which all people might achieve this objective, facilitated the ways by which it may be accomplished, and made those ways (the most important of which is the institution of judgment, gada) manifest to them. Allah prescribed the institution of legal judgment “that men may stand forth in justice” (42:14). This institution ensures that everything will be measured by the same criteria, which would make it impossible for one to be unjust to another‟s person or wealth.
  • The Battle of Badr

    The Battle of Badr

    The Battle of Badr Project paper Cultures of the Middle East, Professor Abdelrahim Salih, Spring 2006 By: Adam Engelkemier A Bedouin tribe stops at a palm tree lined oasis. All of a sudden, a loud yelling is heard from the west. Cresting a dune, men on camels, wearing flowing white robes thunder down at the tribe. Each rider swings a scimitar over his head, and ululates loudly. As the riders near the tribe, they veer off and begin to circle the oasis. The tribe forms a defensive circle, with the women and children in the middle. Suddenly, the riders stop circling and charge in to attack. No one is spared. Even the women and children are slaughtered. This is what people think of when they think of warfare in early Islam. Heartless warriors whose only purpose in life is to kill infidels. This is not the reality of history. In fact, Islamic warriors were not mindless. They methodically planned each attack, and stuck to their plan as much as possible. They were not heartless killers either. When Mohammed attacked Mecca, he did not kill a single civilian. In fact, no one was killed in the taking of Mecca. Early Islamic warriors fought for one thing: the right to practice their new religion. When Islam was first beginning, Mohammed was being pressured the Umayyad, the ruling family of Mecca. They felt that their power and supremacy were being challenged. Several of Mohammed’s followers were forced out of Mecca for practicing Islam. The Muslims then moved into the city of Medina to live.

  • Muhammad and the Banu Qurayza

    Muhammad And The Banu Qurayza What really happened with the Banu Qurayza? Part 1: The siege, the surrender & the intercession of al-Aus After the Battle of the Ditch Muhammad attacks the last of the large Jewish tribes of Medina, the Banu Qurayza. After a 25 days siege, they surrender unconditionally. In the end, all 600-700 males of the tribe are killed and the women and children sold into slavery. Muslims have many versions trying explain away the cruelty of these events and are trying shift them blame away from Muhammad to the Jews themselves. We will not argue the Banu Qurayza are 100% innocent angels, or the Muslims are 100% evil devils. This is not and never was the claim. In every war, both sides commit injustices and do evil things. And in each war, the losing side has to pay some penalty. We do not expect otherwise. But the kind of penalty and its relationship to the crime is a valid question. This paper is an examination of the early Muslim sources to give a detailed account of the events. Instead of responding to various Muslim constructions one by one, since there are as many versions as there is creativity, we will rather look at the account as it is reported by Ibn Ishaq in his word Sirat Rasul Allah available in the abridged edition of Ibn Hisham, and translated by A. Guillaume under the title The Life of Muhammad. This is is by far the oldest (written) account of Muhammad's life in regard to the date of its first composition.
  • And When the Believers Saw the Confederates Abu Hasan Al-Muhajir June 12, 2017

    And When the Believers Saw the Confederates Abu Hasan Al-Muhajir June 12, 2017

    And When The Believers Saw The Confederates Abu Hasan al-Muhajir June 12, 2017 [Please note: Images may have been removed from this document. Page numbers have been added.] All praise is due to Allah, who said in His Book, “And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.’ And it increased them only in faith and acceptance” (Al-Ahzab 22). I bear witness that there is no god but Allah, alone and without partner, and I bear witness that Muhammad is His slave and messenger, whom Allah sent with the sword before the Hour as a bringer of glad tidings and a warner, and as a caller to Allah with His permission and an illuminating lamp. Through him Allah established the proof, clarified the correct path, and brought triumph to the true religion. He waged jihad in the path of Allah until the religion became upright by him. May Allah’s blessings and abundant peace be upon him, and upon his family. As for what follows: Indeed, from the sunnah (established way) of Allah which neither alters nor changes is that He tests His believing slaves, as He has informed us with His statement, “Do the people think that they will be left to say, ‘We believe’ and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars” (Al-Ankabut 2-3).
  • Mawlana Abdul-Sattar B. Qasim of Lahor

    Mawlana Abdul-Sattar B. Qasim of Lahor

    index 379 INDEX Aaron 146, 147, 216 Antwerp 112 %Abbas I, Shah 40 Anusharwan, Khusraw I 30 %Abd al-Samad 59, 133 Anvār-i Suhaylī (Lights of Canopus) 82, 131 %Abd al-Sattar b. Qasim Lahawri (Mawlana %Abdul-Sattar b. Apocryphal gospels 1, 2, 20, 27, 29, 31, 76, 78, 124, 141, 144, Qasim of Lahore) 12, 240 149, 150, 228, 239: Acta Pilati (Acts of Pilate; found as an Abgar dynasty 33 appendix to the Gospel of Nicodemus) 20, 231; Acta Sancti Abgar V 6, 29–31, 33–35, 43, 108, 124–25, 139, 172, 205–6, 228 Maris (Acts of Mari) 30; Arabic Gospel of the Infancy of Abraham 28, 148–49, 151, 154, 161, 184, 200, 203, 208, 210, 232 the Savior 29, 158; Doctrina Addai (Doctrine of Addai) 30; Abu al-Fazl %Allami 39, 40, 48 Gospel of Pseudo-Matthew 29, 76, 131, 141; Libellus de Nati- Acquaviva, S.J., Father Claudio (General of the Order) 7, 15–18, vitate Sanctae Mariae (Book of the Birth of Saint Mary) 29; 41, 43, 46–48, 67. See also General Protoevangelium of St. James 76, 131, 141, 143, 149 Acquaviva, S.J., Father Rudolf 2 Apostasy (of princes) 12 Adam 28, 36, 66, 72, 146, 228, 237 Aqa Riza 68, 133 Addai 30–31, 44, 206. See also Doctrina Addai Aquinas. See Thomas Aquinas, Saint Agiscoa (possibly Khan-i A%zam Mirza %Aziz Koka) 40 Arabia 88, 154 Agra 1, 6, 7, 17–18, 19, 20, 23, 39, 47–48, 55, 59, 67–70, 102, Arabic language 3, 30, 34, 36–37, 137–38, 147, 166, 194, 200; 131–35, 141, 240 script 94 Agresti, Livio 18 Arabs 34, 55, 88, 154, 156, 238 Ahab 110, 171, 185 Arāis al-majālis fī qia al-anbiyā 62 Āīna-i aqq-numā (The Truth-revealing Mirror) 11, 12, 141 Aramaic language 142, 165, 186, 228 Aisha (wife of the Prophet) 139 Arms 214: daggers 88, 102, 118, 133 Akbar: interest in religion ix, 3, 5, 6, 8, 11, 19, 20, 22, 27, 37, 39, Arrivabene, Andrea 37 62, 66–67, 137; interest in prints/paintings 2, 4, 8, 12, 35, 39, Ashuri, Seyyid Lokman 66 Asiatic Society of Bengal 22, 41 49, 51–52, 56, 62, 67, 128, 144; relationship with the Jesuits Augustine, Saint 44, 231–32 1–3, 6, 7, 11–13, 16, 22, 37, 56, 128; correspondence with/ Augustus 32, 150–53, 161.
  • Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7

    Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7

    Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7 2006-12-06 16-23-03 --- Projekt: T491.gli.arnason.yearbook7 / Dokument: FAX ID 00fb133402603594|(S. 1 ) T00_01 Schmutztitel.p 133402603618 Yearbook of the Sociology of Islam Edited by Georg Stauth and Armando Salvatore The Yearbook of the Sociology of Islam investigates the making of Islam into an important component of modern society and cultural globalization. Sociology is, by common consent, the most ambitious advocate of modern society. In other words, it undertakes to develop an understanding of modern existence in terms of breakthroughs from ancient cosmological cultures to ordered and plural civic life based on the gradual subsiding of communal life. Thus, within this undertaking, the sociological project of modernity figures as the cultural machine that dislodges the rationale of social being from local, communal, hierarchic contexts into the logic of individualism and social differentiation. The conventional wisdom of sociology has been challenged by post-modern debate, abolishing this dichotomous evolutionism while embracing a more heterogeneous view of coexistence and exchange between local cultures and modern institutions. Islam, however, is often described as a different cultural machine for the holistic reproduction of pre-modern religion, and Muslims are seen as community-bound social actors embodying a powerful potential for the rejec- tion of and opposition to Western modernity. Sociologists insist on looking for social differentiation and cultural differ- ences. However, their concepts remain evolutionist and inherently tied to the cultural machine of modernity. The Yearbook of the Sociology of Islam takes these antinomies and contradic- tions as a challenge.
  • Miracles & Merits of Allah's Messenger

    Miracles & Merits of Allah's Messenger

    WWW.SUNNICONNECT.COM l 1 Miracles & Merits Of Allah's Messenger (Peace and Blessings of Allah be upon him) Taken from Al-Bidayah Wan-Nihayah ------------------------------------------------------------------ By: Ibn Katheer Translation & Researched By: Darussalam Publishers & Distributers Copyright: Darussalam Publishers ----------------------------------------------------------------- Downloaded from sunniconnect.com This book is uploaded and shared online fi sabi lilaah for the muslims who can’t access Authentic Islamic knowledge due to various reasons. At Present, on one side, the muslim world is shattered and filled with wars, poverty, unemployment, shirki deviant methodologies and misguided scholars and rulers and on other side all types of immorality is prevalent and easy to access. So, we sunniconnect.com do our best to make this heavenly knowledge accessible to all those who want to taste islam and want to find the solutions to the problems we have today. If you have money and access, please do buy ‘Original’ copy of this book and support the author, editor, publisher, distributor, reseller and retailer. WWW.SUNNICONNECT.COM l 2 Table of Contents Preface .................................................................................................................................................... 9 Publisher’s Preface.............................................................................................................................. 11 A Mention of Important Matters that Occurred After the Death and Before the Burial
  • Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements

    Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements

    University of Arkansas, Fayetteville ScholarWorks@UARK History Undergraduate Honors Theses History 5-2020 Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements Rachel Hutchings Follow this and additional works at: https://scholarworks.uark.edu/histuht Part of the History of Religion Commons, Islamic World and Near East History Commons, and the Medieval History Commons Citation Hutchings, R. (2020). Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements. History Undergraduate Honors Theses Retrieved from https://scholarworks.uark.edu/histuht/6 This Thesis is brought to you for free and open access by the History at ScholarWorks@UARK. It has been accepted for inclusion in History Undergraduate Honors Theses by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected]. Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements An Honors Thesis submitted in partial fulfillment of the requirements of Honors Studies in History By Rachel Hutchings Spring 2020 History J. William Fulbright College of Arts and Sciences The University of Arkansas 1 Acknowledgments: For my family and the University of Arkansas Honors College 2 Table of Content Introduction…………………………………….………………………………...3 Historiography……………………………………….…………………………...6 Surrender Agreements…………………………………….…………….………10 The Evolution of Surrender Agreements………………………………….…….29 Conclusion……………………………………………………….….….…...…..35 Bibliography…………………………………………………………...………..40 3 Introduction Beginning with Muhammad’s forceful consolidation of Arabia in 631 CE, the Rashidun and Umayyad Caliphates completed a series of conquests that would later become a hallmark of the early Islamic empire. Following the Prophet’s death, the Rashidun Caliphate (632-661) engulfed the Levant in the north, North Africa from Egypt to Tunisia in the west, and the Iranian plateau in the east.
  • Abdullah Ibn Rawahah." People Prepared Themselves to Set Off

    Abdullah Ibn Rawahah." People Prepared Themselves to Set Off

    THE BATTLES OF THE PROPHET BY IBN KATHIR THE BATTLES OF THE PROPHET Ibn Kathir Translated by Wa'il Abdul Mufaal Shihab Dar Al-Manarah For Translation, Publishing & Distribution El-Mansoura - Egypt Tel.: 002050/384254 - Fax : 002050/310501 Hand phone: 012/3605049 P.O.BOX : 35I38 ® Dar Al-Manarah for Translation, Publishing & Distribution First edition 1420/2000 Second edition 1421/2001 1 * * * Dar Al-Manarah For Translation, Publishing& Distribution - El-Mansoura - Egypt Tel : 002050/384254 - Fax : 310501 Hand phone : 012/3605049 P.O.BOX : 35I38 Translator's Note Praise be to Allah. We thank Him, seek His Help and His forgiveness. We seek refuge in Allah from the evils within ourselves and that of our bad deeds. He whom Allah guides, is truly guided, and whom he Allah leaves to stray, none can guide him. I bear witness that there is no god but Allah and that Muhammad is His final Prophet. In fact, the task of translation is not an easy one. Rather, it is a tremendous one, particularly when it is related to religion. So, I ask Allah to forgive my sins and dedicate this work for His Sake. However, I would like to draw the attention of the readers to the following points: a) This translation is not literal one. Rather, it is an abridged translation. b) The translation of the Qur'anic verses are quoted from Yusuf 'Ali's translation of The Holy Q'ur'an. c) When I see it is necessary to comment on something I put it between square brackets: [t. J. d) This work is a part of Ibn Kathir's valuable work Al- Bidayyah wan-Nihayyah.
  • Book Review – a Short History of the Jewish People

    Book Review – a Short History of the Jewish People

    Book Review – A Short History of the Jewish People A Short History of the Jewish People, from Legendary Times to Modern Statehood, is a well-regarded and accessible history of a religiously significant people by an acclaimed author. From the Exodus to the Holocaust, the Jews have occupied major roles in Western history, and their triumphs and travails have been encyclopedically documented. Raymond P. Scheindlin, a rabbi and professor of Medieval Hebrew Literature at The Jewish Theological Seminary, has provided a clear and concise text, perfect for an initial overview of the subject. The author begins with the advent of the Hebrew monarchy around 1200 BC. Since its inception, Israel has been a tiny country on the crossroads of Europe, Asia, and Africa, and as such has been vulnerable to larger and more powerful neighbors. Initially, the Egyptians to the southwest and the Assyrians/Babylonians to the east battled for hegemony in Israel. In the 3rd century BC, the Greeks and Persians became the contenders, followed by the Romans/Byzantines and the Arabs/Persians. Even today major powers such as the United States, Russia, China, the Muslim world, and the Jews fight over this tiny piece of real estate. It is hard to think of any ground on the planet that has heard more hatred, and soaked up more blood. Considering the long history of anti-Semitism throughout the world, culminating in the Holocaust, it is hard to think of any people on the planet that has suffered more, as a percentage of its population, over the millennia. Scheindlin’s discussion of Biblical events is more secular than religious, even from a Jewish perspective, but he provides interesting counterpoints to those used to reading ancient Hebrew history with theological eyes.
  • Special Edition the the Prophet of Mercy Muhammad, May Allah’S Peace and Blessings Be Upon Him Dawn

    Special Edition the the Prophet of Mercy Muhammad, May Allah’S Peace and Blessings Be Upon Him Dawn

    The Newsletter of the Birmingham Mosque Trust Ltd. Dhul Qadah/Dhul Hijjah 1434 Issue No. 256 Special Edition The The Prophet of Mercy Muhammad, May Allah’s Peace and Blessings be upon him Dawn history who was supremely successful on both the religious and secular levels." (The 100: A ranking of the most influential persons in history" New York, 1978, p. 33) The well known British historian, Sir William Muir, in his "Life of Mohammed" adds: “Our authorities, all agree in ascribing to the youth of Mohammad a modesty of deportment and purity of manners rare among the people of Makkah... The fair character and honourable bearing of the unobtrusive youth won the approbation of his fellow-citizens; and he received the title, by common consent, of Al-Ameen, the Trustworthy." Message Of the Prophet: The celebrated British writer, Thomas Carlyle, in his book On Heroes, Hero-Worship and the Heroic in History-, observes: We Love Muhammad "Ah on: this deep-hearted son of the wilderness with his "You have indeed in the Messengers of God an excellent beaming black eyes and open social deep soul, had other exemplar, for any one whose hope is in God and the Final thoughts than ambition. A silent great man; he was one of Day, and who engages much in the glorification of the those who cannot but be in earnest; whom Nature herself has Divine." [Quran 33:21] appointed to be sincere. While others walk in formulas and hearsays, contented enough to dwell there, this man could not screen himself in formulas; he was alone with his own What do they (Non-Muslims) soul and the reality of things.