Archive for the ‘Prophet Muhammad’ Category

Chapters from the Life of the Messenger – Ibn Kathir

January 18, 2013

Translated by Abu Talhah Dawud ibn Ronald Burbank

 

http://ittibaa.com/life-of-the-prophet—audio.html

 

 

 

 

 

 

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The Children of the Prophet Muhammad

December 16, 2012

 

http://alitisaambissunnah.files.wordpress.com/2011/10/100-the-children-of-allaah_s-messenger.pdf

 

 

Concerning the Marriage of the Prophet (صلى الله عليه وسلم) to a Number of Women

November 7, 2012

From:

Islamtees.wordpress

Question: Why did the Prophet (صلى الله عليه وسلم) marry a number of women?

Answer: To Allah belongs unlimited wisdom and it is from His Wisdom that He, the Most Glorified allowed men, in the previous Revealed Laws and in the Law of our Prophet Muhammad (صلى الله عليه وسلم) to take in the bonds of matrimony more than one wife.

Permission to marry more than one wife was not specifically for our Prophet, Muhammad (صلى الله عليه وسلم). For Ya’qub, upon him be peace, had two wives and Sulaiman, the son of Dawud, may the peace of Allah be upon both of them, collected ninety-nine wives and he visited (i.e. had sexual intercourse with) all of them in one night, in the hope that Allah would bless him with a son from every one of them, who would fight in Allah’s cause.

This was not something new in the Law, nor does it oppose common sense, nor the requirements of the Fitrah;[1] indeed, wisdom necessitates it. For women are more in numbers than men, as censuses continually prove, a man may possess so much physical strength that he needs more than one wife, in order that he may be able to indulge his desires in a permissible way, rather than in a prohibited way. Otherwise he will be forced to repress his desires; or the woman may be suffering from some illness, something may prevent him from fulfilling his needs, such as menstruation or postnatal bleeding, or anything else that prevents a man from fulfilling his desires with her. So he may need another wife whom he may fulfill his desires, rather than repressing them or committing indecency.

Since plurality of wives is permissible and justified, logically, in accordance with the Fitrah and the Islamic law, and since the Prophets of old used to practice it – indeed it could be said to be obligatory in cases of necessity or need sometimes – then it is not surprising that our Prophet, Muhammad (صلى الله عليه وسلم) did so.

There are other reasons he married a number of women which have been mentioned by the scholars, such as strengthening the ties between him and some of the Arab tribes – so that perhaps it may result in some strength for Islam and aid in its spread through increasing harmony, affirming ties of love and brotherhood. It could have been to give shelter and solace to widows that which they had lost, for in that is freedom from worry and relief from hardship. The Islamic law has prescribed the way for the community to help those who lose their husbands in Jihad and the like; there is also the hope of increasing offspring, which helps in restoring a natural balance and in increasing the numbers of the population and it helps those who wish to spread the religion.

The need for it is not only to satisy desire, as is proved by the fact the Prophet (صلى الله عليه وسلم) did not marry virgins or young women except ‘Aishah, may Allah be pleased with her – the rest of his wives were matrons. If he had been driven by desire and physical lust to marry a number of women, he would have chosen young virgins in order to satisfy his lust, especially after he had migrated, the lands had been liberated and the Islamic State established. Then the power of the Muslims was firm and their strength increased, and every family desired that he should marry their daughters – but he did not do so. He only married for noble purposes and high considerations, which are clear to those who have studied the circumstances surrounding each of his marriages. If he had been a man given to base passions, it would be known from his Seerah (biography) to be the case when he was young and strong. But that was when he had only one wife, his noble spouse, Khadijah bint Khuwallid, may Allah be pleased with her, who was older with him. If that were the case, he would have been known for behaving unjustly with his wives, who were of different ages and degrees of beauty. But in fact, he was not known except for his absolute righteousness and honesty in his personal behavior and chastity, as both a young and old man. All of this goes to prove his decency and high moral character and his integrity in all his affairs, so that he was acknowledged as such even by his enemies.

[1] Fitrah: The natural state in which we are created.

The Permanent Committee [Taken from Fatawa Islamiyah, Darussalam, Volume 1 – Creed, p. 296-298]

Miracles of the Prophet – Shaikh Ali al Haddaadi

October 13, 2012

Miracles of the Prophet by Shaikh Ali al Haddaadi:

 

http://mtws.posterous.com/miracles-of-the-prophet

 

The Prophet Muhammad Never Tried to Kill Himself

August 22, 2012

Anything in brackets [ ] was added by the translator

 

This is a translation of Shaikh Maahir al Qahtaani quoting from Shaikh Albaanee taken from:

http://www.al-sunan.org/vb/archive/index.php/t-5041.html

 

[to see the Arabic you may need to click on View, Encoding, More, Arabic (Windows)]

 

[Shaikh al Qahtaani begins]:

With the Name of Allah (God), The Most Merciful, The Bestower of Mercy

The Guiding Scholar Abu Abdur Rahman Muhammad “Helper of the Religion” al-Albaanee – [we ask that] Allah bestow mercy upon him – said in “Defense of the Prophetic hadeeth and seerah as a refutation to the ignorant things [said] by Dr. al-Bootee in his book ‘Fiqhus-Seerah’” (p.40-42):

[beginning of quoting from Shaikh Albaanee]:

‘Al-Bootee said (1/55):

And the Prophet – [we ask that] Allah raise his rank and grant him peace – became sad due to that with a tremendous sadness to the point where he tried to – as Imam Bukhari reports – throw himself from the heights of the mountains [to commit suicide]”

‘The attribution of this [saying that the Prophet Muhammad tried to kill himself] to Bukhari is an atrocious error.  That is because he is claiming that this story of  Throwing oneself [e.g. off a mountain] is authentic according to the conditions  of Bukhari.  And it is not. And what makes that clear is that Bukhari put it at the end of the hadeeth of Aishah, which is about the beginning of the revelation, that the Dr. [al-Bootee] quoted (1/51-53).  And it is in Bukhari [his Saheeh] at the beginning of the chapter at-Ta’beer [Dream Interpretation] by way of Ma’mar who said: az-Zuhree said: ‘Urwa informed me, from Aishah…so he quoted the hadeeth until the statement, “And there was a pause in the revelation’ and az-Zuhree added, ‘and the Prophet – sallallahu alayhe wa sallam – became so sad, from what has reached us1, that he intended several times to throw himself off of the tops of mountains.  Every time he would reach the top of a mountain to throw himself off of it, Jibreel would appear to him and would say, ‘O Muhammad, indeed you are truly the Messenger of Allah.’  Thereafter he would become calm and return home.  When the period of the pause in the revelation became long, he would do as before, but when he would reach the top of the mountain, Jibreel would say to him as he said before.”

‘And likewise Imam Ahmad collected the hadeeth with this addition (6/232-233) as well as Abu Nu’aym in “ad-Dalaa’il” (p.68-69) and al-Bayhaqee in “as-Dalaa’il” (1/393-395) by way of Abdur-Razzaaq from Ma’mar.  And Muslim collected it with this chain (1/98) but he did not quote az-Zuhree’s saying.  He only included the wording of Yunus ibn Shihaab which does not contain [az-Zuhree’s] addition. Additionally Imam Muslim and Ahmad (6/223) collected it by way of ‘Aqeel ibn Khaalid from Yunus ibn Shihaab without the addition. Likewise Imam Bukhari collected it in the beginning of his Saheeh [3rd hadeeth] from Aqeel ibn Khaalid from Yunus ibn Shihaab.

‘We can conclude from what has preceded that this addition [of az-Zuhree] has two defects.

‘The first: Ma’mar being alone in narrating it, without Yunus and Aqeel [when Ma’mar was not in the chain of narrators, Yunus and Aqeel did not mention this addition as can be seen in the 3rd hadeeth in the beginning of Saheeh Bukhari and also in Muslim’s Saheeh], so it is Shaadhah [contradictory/strange]2

‘The second: That [this part of] the hadeeth is Mursal [chain goes back to the taabi’ee but not the Sahaabee – the Companion is missing in the chain of narrators] and problematic.  Because indeed the one saying, “from what has reached us” is only az-Zuhree as is clear from the quote.  And al-Haafith [ibn Hajar] asserted that in “al-Fat’h [al-Baari’]”3 (12/302) when he said: “And it is from the statements of az-Zuhree and it is not connected [referring to the break in the chain between the those who learned from the Companions  {the taabi’oon} and the Prophet – sallallahu alayhe wa sallam]


‘I say: and this is what al-Bootee was either neglectful of or ignorant of.  So he thinks that every letter in “Saheeh Bukhari” is upon Imaam Bukhari’s conditions in authenticity!  And perhaps he doesn’t differentiate between the hadeeth which is musnad [has a connected chain] and the hadeeth which is mu’allaq [has a break in the chain]! Just like he didn’t distinguish between a hadeeth which is Mawsool4 and a hadeeth which is Mursal [hadeeth missing the Companion who heard it from the Prophet Muhammad in the chain of narrators] which happens to come in the hadeeth, like this hadeeth from Aishah which has this Mursal addition coming at the end of it.

 

‘So know that this addition didn’t come by way of a connected chain that supports it as I clarified in “The Series of Weak Narrations” (3) number (4858).  And I pointed that out in the commentary for “My Abridgment of Saheeh Bukhari”  (4)(1/5) [I ask that] Allah make easy the completion and printing of it.

 

‘When you know that there is no certainty regarding this addition, then we have the right to say that it is a rejected addition with regards to its meaning.  Because it is not befitting for a Prophet who is protected from making mistakes [in the religion] that he would try to kill himself by throwing himself off a mountain – no matter what might push him to do that.  And he himself said [translated], “Whoever throws himself off of a mountain and kills himself, then he will be in Hell throwing himself forever [or a very long time5]” Reported by Bukhari and Muslim and other than them…’”

[Footnotes]

1 Az-Zuhree’s statement starts from: “And the Prophet – sallallahu alayhe wa sallam – became so sad…” and continues to the end – all of this is from one of the sub-narrators of the hadeeth, az-Zuhree.  So if you look in Bukhari, first volume, in the Book of the Beginning of the Revelation (it may be translated as “Book of Revelation”), the 3rd (3A) hadeeth, the hadeeth ends: وَفَتَرَ الوَحْيُ  “and the revelation paused for a while”.  And if you look in Bukhari, ninth volume, in the Book of the Interpretation of Dreams, the first hadeeth in this chapter, towards the end of the hadeeth:

وفتر الوحي فَتْرَةً حَتَّى حَزِنَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْمَا بَلَغَنَا

      “And the revelation paused for awhile and the Prophet – [we ask that] Allah raise his rank and grant him peace – became so sad – from what has reached us [i.e. reached az-Zuhree]…”

3His explanation of Saheehul Bukhari

4 Mawsool: has a connected chain going all the way back to the Prophet – sallallahu alayhe wa sallam – with no breaks/missing narrators

5Refer to what Shaikh Ubaid al Jaabiree said here regarding the two meanings of khulood خلود :

http://knowledgeofislamblog.wordpress.com/2012/09/30/question-and-answer-session-with-sheikh-ubaid-al-jabiree-riyadh-k-s-a-march-2012/

When the Prophet Muhammad (sallallahu alayhe wa sallam) wrestled Rukaanah

April 9, 2012

Shaikh Albaanee declared the following hadeeth to be hasan in Irwaa al Ghaleel (collected by Abu Dawood)

 

ُصَارَعَ رُكانَةَ فَصَرَعَه

The Prophet (sallallahu alayhe wa sallam) wrestled Rukaanah and he took him down.”

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_18220.shtml

Shaikh Uthaymeen mentioned as part of the explanation of this hadeeth (narrated by Abu Hurairah from the Prophet Muhammad -sallalahu alayhe wa sallam):

ليس الشديد بالصرعة، إنما الشديدُ الذي يملكُ نفسهُ عند الغضب

متفقٌ عليه

“The strong one is not the one who overpowers others in wrestling. The strong one is only the one who controls himself when angry.”

Agreed upon.

 

 

أن النبي صلى الله عليه وسلم قال: (( ليس الشديد بالصرعة)) يعني ليس القوي الصرعة الذي يصرع الناس إذا صارعهم، والمصارعة معروفة وهي من الرياضة النبوية المباحة، فإن الرسول صلى الله عليه وسلم صارع ركانة بن يزيد، وكان هذا الرجل لا يصرعه أحد، فصارعه النبي صلى الله عليه وسلم فصرعه النبي صلى الله عليه وسلم .

فهذا الصرعة هو الذي إذا صارع الناس صرعهم، و ليس هذا هو الشديد حقيقة، لكن الشديد الذي يصرع غضبه، إذا غضب غلب غضبه، ولهذا قال: ((وإنما الشديد الذي يملك نفسه عند الغضب)) هذا هو الشديد.

وذلك لأن الغضب جمرة يلقيها الشيطان في قلب ابن آدم فيفور دمه، فإن كان قوياً ملك نفسه، وإن كان ضعيفاً غلبه الغضب، وحيئنذٍ ربما يتكلم بكلام يندم عليه، أو يفعل فعلاً يندم عليه.

ولهذا قال رجلٌ للرسول صلى الله عليه وسلم : أوصني، قال: (( لا تغضب))قال: أوصني، قال : (( لا تغضب)) ، ردد مراراً وهو يقول : (( لا تغضب))؛ لأن الغضب ينتج عنه أحياناً مفاسد عظيمة؛ ربما سب الإنسان نفسه، أو سب دينه، أو سب ربه، أو طلق زوجته، أو كسر إناءه، أو أحرق ثيابه، وكثيرٌ من الوقائع تصدر من بعض الناس إذا غضبوا، كأنما صدرت من المجنون.

…that the Prophet – sallallahu alayhe wa sallam said ‘The strong one is not the one who overpowers others in wrestling’ meaning that strong one is not the one who takes people to the ground when he wrestles them. And wrestling is well-known. It is from the permissible prophetic sports. For indeed the Messenger – sallallahu alayhe wa sallam wrestled Rukaanah bin Yazeed – and this man (Rukaanah) – no one would wrestle him (because of his strength and skill). So the Prophet – sallallahu alayhe wa sallam – wrestled him and took him down. This type of wrestling is wrestling the people and taking them down. This one is not strong in reality, but the strong one is the one who wrestles (takes down) his anger. When he becomes angry, he overcomes his anger.

And he said, ‘The strong one is only the one who controls himself when angry’ This one is the strong one. That’s because anger is a hot coal shaytaan throws into the heart of the son of Adam that causes his blood to boil. So if he is really strong, he controls himself. And if he is weak, his anger overcomes him. And when that happens, he may say something or do something that he regrets later. For this reason when a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and asked him to advise him, he said, ‘Don’t get angry.’ The many asked him again to advise him and again he said, ‘Don’t get angry.’ So he repeated several times, ‘Don’t get angry.’ because sometimes tremendous harms result from anger. He may abuse (or insult) the people, or himself, his religion, or his Lord, he may divorce his wife, or break dishes, or set fire to his clothes. Many things can occur from some people when they get angry, as of they occur from a person who is possessed….”

(end)

Advice on Dealing with Anger

The Hijra of Allah’s Messenger

May 15, 2010

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=7800

The Hijrah of Allahýs Messenger
By Shaykh Muhammad Saalih al-ýUthaimeen

Thirteen years after the commencement of the prophetic message, in the month of Rabeeý Al-Awwaal, the Prophet sallallaahu ýalaihi wa sallam reached Madinah from Makkah, which was the initial point of revelation and the most beloved of places to him. He left Makkah as an emigrant, in compliance with the command of his Lord.

The Prophet had spent 13 years in Makkah calling people to the clear guidance of the message of his Lord. During this period the Prophet sallallaahu ýalaihi wa sallam and his followers were confronted with rejection, defiance and even physical harm from Quraysh (his tribe).

Moreover, Quraysh even conspired to kill him when their leaders met and exchanged views in order to decide on what course of action to take regarding the Prophet sallallaahu ýalaihi wa sallam and his followers. They felt endangered by his message and when some of his companions emigrated to Madinah, they knew that he would join them there sooner or later. They knew also about the pledge that the Ansaar (the Madinan supporters of the Prophet sallallaahu ýalaihi wa sallam) had given to the Prophet sallallaahu ýalaihi wa sallam which stipulated that they would protect him from any kind of harm, just as they protected their own wives and children.

Quraysh feared the revenge of the Prophet sallallaahu ýalaihi wa sallam and his followers if they had the opportunity of establishing themselves firmly in Madinah. Therefore, during the meeting of the elders of Quraysh, Abu Jahl said: ýMy opinion is that we should select a strong young man from each of our tribes and give each a sword to strike Muhammad all at the same time. On doing so, his blood will spread among all the Arab tribes ý and it will be impossible for the Banu ýAbd Manaaf (the clan to which the Prophet belonged) to avenge his death, rather they will be obliged to take the diyyah (blood-money).ý

ýAnd [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.ý (Al-Anfaal: 30).

Despite this, Allah revealed the entire conspiracy to the Prophet sallallaahu ýalaihi wa sallam and permitted him to emigrate to Madinah. Abu Bakr, may Allah be pleased with him, who had prepared himself for the move to Madinah, was told several times by the Prophet sallallaahu ýalaihi wa sallam to wait. It was clear that the Prophet sallallaahu ýalaihi wa sallam wanted to accompany him in the journey of Hijrah, as he sallallaahu ýalaihi wa sallam said to him: ýWait, for I hope that Allah will allow me also to emigrate.ý

ýAaýishah, may Allah be pleased with her, narrated: ýOne day, at midday, while we were sitting in our house, someone said to Abu Bakr (may Allah be pleased with him): ýHere comes Allahýs Apostle, with his head and part of his face covered with a cloth (i.e. wishing to conceal his identity), at an hour in which he has never come to usý. Abu Bakr said: ýLet my father and mother be sacrificed for you (an expression that indicates the level of sacrifice that the person expressing it is prepared to make), (O Prophet)! It must have been an urgent matter that brought you here at this hour.ý The Prophet sallallaahu ýalaihi wa sallam asked permission to enter and then did so, he sallallaahu ýalaihi wa sallam then said to Abu Bakr: ýLet those who are here with you leave.ý Abu Bakr, may Allah be pleased with him, replied: ýThese people are your family (i.e. there is no need for them to leave because they are your own people); Let my father be sacrificed for you, O Allahýs Apostle!ý The Prophet sallallaahu ýalaihi wa sallam then said: ýI have been given permission leave (Makkah).ý Abu Bakr, may Allah be pleased with him, asked: ýCan I accompany you, O Allahýs Apostle? Let my father be sacrificed for you!ý The Prophet sallallaahu ýalaihi wa sallam replied: ýYes.ý Abu Bakr said: ýO Allahýs Apostle! Let my father be sacrificed for you! Take one of these two she-camels of mine.ý The Prophet sallallaahu ýalaihi wa sallam replied: ýI will take it only on the condition that I pay you for it.ý

ýSo we packed their baggage and placed food for their journey into a leather bag. Then the Prophet sallallaahu ýalaihi wa sallam and Abu Bakr, may Allah be pleased with him, set off on their journey. After this, they arrived at a mountain named Thawr and remained there for three nights. ýAbdullah bin Abu Bakr, may Allah be pleased with him, who was an intelligent young man, would stay with them two at night and leave before dawn so that in the morning, he could be among the Quraysh in Makkah and act as if he had spent the whole night there. If he heard of any plot contrived by the Quraysh against the Prophet sallallaahu ýalaihi wa sallam and Abu Bakr, may Allah be pleased with him, he would return and inform them two of the plot after dark.ý

Quraysh exerted the maximum effort to seize the Prophet sallallaahu ýalaihi wa sallam and his companion, may Allah be pleased with him. They searched in all directions and could not find them and so they announced a reward of 100 camels for anybody who could seize either or both of them. However, it was Allahýs plan to protect them, for some men from the Quraysh reached the very cave where the Prophet sallallaahu ýalaihi wa sallam and his companion were hiding ý but were unable to spot them.

Abu Bakr, may Allah be pleased with him, said: ýI said to the Prophet sallallaahu ýalaihi wa sallam when we were in the cave: ýO Messenger of Allah, if any of them looks down at their feet, they will see us.ý The Prophet sallallaahu ýalaihi wa sallam replied, assuringly: ýWhat do you think about two companions, of whom Allah is the third? (i.e. in terms of assistance)ý.

When Qurayshýs pursuit abated, the Prophet sallallaahu ýalaihi wa sallam and Abu Bakr, may Allah be pleased with him, left the cave after three nights and headed for Madinah following the coastline. A young man named Suraaqah bin Malik, may Allah be pleased with him, who had not yet at that time embraced Islam caught sight of them on his horse. When Abu Bakr, may Allah be pleased with him, turned back and saw him, he said: ýMessenger of Allah, someone is following us.ý The Prophet sallallaahu ýalaihi wa sallam replied: ýDonýt be anxious; for Allah is with us.ý When Suraaqah came closer to them and heard the Prophetýs recitation of the Qurýan, the forelegs of his horse sank into the hard ground, so much so that the horseýs stomach touched the ground. Suraaqah dismounted and spurred the horse until it stood up, but its forelegs were struggling, causing dust to rise up into the sky like smoke.

Recalling this at a later date, Suraaqah said: ýI felt then that the Prophetýs affair will come to prominence some day, (i.e. I knew that the day would come when his message would be accepted by the masses) so I cried out at them giving them a pledge of security. The Messenger of Allah sallallaahu ýalaihi wa sallam was standing ahead of me with his companion. I mounted my horse and rode until I reached them and told them about the plots contrived against them. I offered them food and luggage and said to the Prophet sallallaahu ýalaihi wa sallam: ýYou will pass by some flocks of sheep and camels that belong to me; you may take what you need from them.ý The Prophet replied: ýI have no need of this, just conceal your knowledge of us.ý

Suraaqah headed back to where he had set out from and diverted all those he came across away from the direction that the Prophet sallallaahu ýalaihi wa sallam and his companion, may Allah be pleased with him, were heading towards. It seems so strange that Suraaqah, who first sought after the Prophet sallallaahu ýalaihi wa sallam and his companion, may Allah be pleased with him, to seize them ended up giving them his full support. This is the support Allah gives to those who serve His cause.
When news of the Prophetýs Hijrah reached the people of Madinah from among the Muhaajireen (those Muslims who emigrated from Makkah) and Ansaar (the Madinan supporters of the Prophet sallallaahu ýalaihi wa sallam), they would go out to Al-Harrah, which is a place on the outskirts of Madinah, in anticipation of the Prophetýs arrival, until they would be forced back by the heat of the sun. When the day of arrival of the Prophet sallallaahu ýalaihi wa sallam finally came, a Jew who was looking for something on a hillock in Madinah saw him approaching. Despite his enmity, he could not help but cry out: ýO Arabs! This is your long-awaited fortune and honour.ý

The Muslims hastened to meet the Messenger of Allah sallallaahu ýalaihi wa sallam with their weapons, as an honorary reception as well as an indication of their readiness for Jihad in the cause of Allah and to defend him. They met him at a place in Al-Harrah and he sallallaahu ýalaihi wa sallam diverted his course rightward and settled in the Banu ýAmr bin ýAwf in Qoobaý (a place on the outskirts of Madinah) where he stayed for some nights and built a mosque. He then went on to Madinah accompanied by many people, while many others lined the roadside.
Abu Bakr, may Allah be pleased with him, related: ýWhen we came to Madinah, people went out onto the roads and onto the tops of houses, along with their children and servants, crying: ýAllaahu Akbar! The Messenger of Allah has come! Allaahu Akbar! Muhammad has come!ý Anas bin Maalik, may Allah be pleased with him, narrated: ýI was walking among small boys, since I was one of them, while people were crying out: ýMuhammad has come! Muhammad has come!ý So the people repeated these words out of joy due to the Prophetýs arrival, who was the dearest to them. What an arrival! It filled the hearts with joy, pleasure and delight and illuminated the horizons with happiness.ý

When the Prophet sallallaahu ýalaihi wa sallam reached Madinah, the various tribes of Al-Ansaar rivalled each other in leading the Prophetýs she-camel to their dwellings, each saying: ýCome, O Messenger of Allah! Stay with us! We are great in number, fully armed and ready to defend youý The Prophet sallallaahu ýalaihi wa sallam replied, regarding his she-camel: ýLet it go where it wishes, for it is inspired. I will stay where Allah wished me to stay.ý The she-camel stood in the place where he sallallaahu ýalaihi wa sallam later built his mosque, it knelt down and remained there for sometime, while the Prophet sallallaahu ýalaihi wa sallam remained on its back. After this, the she-camel got up again and the Prophet sallallaahu ýalaihi wa sallam loosened its bridle, it walked for a short distance and then returned to the previous location and knelt down. Upon this the Prophet sallallaahu ýalaihi wa sallam said: ýHere is the settling place, Allah willingý. The place where the she-camel knelt belonged to two orphans, who offered to give it to the Prophet sallallaahu ýalaihi wa sallam for free, but he sallallaahu ýalaihi wa sallam refused and instead he purchased it from them.

Then Allahýs Prophet sallallaahu ýalaihi wa sallam asked: ýWhose is the nearest of the houses to here?ý A man called Abu Ayyoob, may Allah be pleased with him, replied: ýMine, O Allahýs Prophet! This is my house and this is my gate.ý The Prophet sallallaahu ýalaihi wa sallam then said: ýGo and prepare a place for our midday rest.ý Abu Ayyoob, may Allah be pleased with him, prepared it, then returned and said: ýCome along, both of you, with the blessings of Allah.ý

When Allahýs Prophet sallallaahu ýalaihi wa sallam went into the house, a man named ýAbdullah ibn Salaam, may Allah be pleased with him, came and said: ýI testify that you (i.e. Muhammad) are Apostle of Allah and that you have come with the truth. The Jews know very well that I am their chief and the son of their former chief and the most learned amongst them and the son of the former most learned amongst them. So send for them (i.e. the Jews) and ask them about me before they know that I have embraced Islam, for if they know that then they will say about me things which are not correct.ý So Allahýs Apostle sallallaahu ýalaihi wa sallam sent for them and they came and entered. Allahýs Apostle sallallaahu ýalaihi wa sallam said to them: ýO Jews! Woe to you! Fear Allah! I swear by Allah besides Whom none has the right to be worshipped that you people know for certain that I am the Apostle of Allah and that I have come to you with the truth, so embrace Islam.ý The Jews replied: ýWe do not know this.ý So he sallallaahu ýalaihi wa sallam repeated this twice and they repeated their answer twice. Then he sallallaahu ýalaihi wa sallam asked them: ýWhat sort of a standing does ýAbdullah ibn Salaam have amongst you?ý They said: ýHe is our chief, the son of our former chief and the most learned man, the son of the former most learned man amongst us.ý
He sallallaahu ýalaihi wa sallam said: ýWhat would you think if he should embrace Islam?ý They replied: ýAllah forbid! He cannot embrace Islam.ý He sallallaahu ýalaihi wa sallam repeated the question and they repeated the response, then He sallallaahu ýalaihi wa sallam called out: ýO Ibn Salaam! Come out to them.ý He came out and said: ýO Jews! Be afraid of Allah besides Whom none has the right to be worshipped. You know for certain that he is Apostle of Allah and that he has brought the true religion!ý The Jews replied: ýYou are a liar.ý On that Allahýs Apostle sallallaahu ýalaihi wa sallam turned them out. ýAbdullah ibn Salaam, may Allah be pleased with him, then said: ýDid I not tell you, Messenger of Allah, that they are a people of falsehood, betrayal, lying and obscenity?ý
That was the Prophetýs emigration, who left his home town to call to the religion of Allah and reform His servants.

Fear Allah! O servants of Allah and abandon acts of disobedience so that you can all at least achieve one kind of Hijrah. (This refers to the abandonment of sins. According to Islam, Hijrah is of two kinds: literal, which denotes moving from one place to another in order to be able to practise oneýs religion, and metaphorical which means the abandonment of sins). Whoever abandons something which he likes for Allahýs sake, Allah will reward him with something better. Whoever sticks to piety and goodness, Allah will be with him. Allah the Almighty said that which translates as: ýIndeed, Allah is with those who fear Him and those who are doers of good.ý (Al-Nahl: 128).

source: Gulf Times Newspaper of 2nd Jan 2009

Biography of the Prophet for kids Arabic/English

May 15, 2010

http://www.arabicfirst.co.uk/storiesprophets/SP01.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP02.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP03.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP04.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP05.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP06.pdf

Arabic Biography of the Prophet – sallallahu alayhi wa sallam

May 8, 2010

Taken from  http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=6056

Saheeh-Seerah-Nabawiyah-Imam-al-Albani