Biography: of Zayd ibn Harithah (Arabic: زيد بن حارثة‎)

Zayd ibn Harithah (Arabic: زيد بن حارثة) or Zayd mawla Muhammad (c. 581 – 629 CE) was a companion of Muhammad(S.A.W)who was at one stage regarded as his (adoptive) son. He is the only companion whose name appears in the Qur'an (33:37)

Childhood

Zayd is said to have been ten years younger than Muhammad, suggesting a birth-year of c. 581. He is also said to have been 55 (lunar) years old at his death in 629, indicating a birthdate of 576. He is described as “a short, flat-nosed man, of a very dark brown skin.”
He was born into the Udhra branch of the Kalb tribe in the Najd (highlands) of central Arabia; he claimed a pedigree twelfth in descent from Udhra ibn Zayd al-Lat, who was in turn alleged to have been a great-great-grandson of Kalb ibn Wabara. Zayd's mother, Suda bint Thaalaba, was from the Maan branch of the Tayy tribe.
When Zayd was a young boy of an age at which he could be a servant,he accompanied his mother on a visit to her family. While they were staying with the Maan tribe, horsemen from the Qayn tribe raided their tents and kidnapped Zayd. They took him to the market at Ukkaz and sold him as a slave for 400 dirhams.
Zayd’s family searched for him, but without success. A lament is attributed to his father, Harithah ibn Sharahil: “I weep for Zayd, not knowing what became of him. Is he alive, is he to be expected, or has Death come over him? By God, I ask yet do not comprehend. Was it the plain or the mountain that brought about your end? I wish that I knew: Will you ever return? In this world only for your coming back I yearn. The sun reminds me of him when it dawns, evoking his memory as the dusk falls. When the winds blow, they stir up memories like dust. O how long my sorrow and fear for him last!”

Slavery in Mecca

Zayd was purchased by a merchant of Mecca, Hakim ibn Hizam, who gave the boy as a present to his aunt, Khadijah bint Khuwaylid. He remained in her possession until the day she married Muhammad, when she gave the slave as a wedding present to her bridegroom. Muhammad became very attached to Zayd, to whom he referred as al-Habib (“the beloved”).
Some years later, some members of Zayd’s tribe happened to arrive in Mecca on pilgrimage. They encountered Zayd and recognised each other, and he asked them to take a message home.

Carry a message from me to my people, for I am far away, that close to the House and the places of pilgrimage I stay. Let go of the grief that has deeply saddened you, and do not hasten your camels all over the earth. I live with the best of families, may God be blessed; from father to son, of Ma’add they are the noblest.

On receiving this message, Zayd’s father and uncle immediately set out for Mecca. They found Muhammad at the Kaaba and promised him any ransom if he would return Zayd to them. Muhammad replied that Zayd should be allowed to choose his fate, but that if he wished to return to his family, Muhammad would release him without accepting any ransom in exchange. They called for Zayd, who easily recognised his father and uncle, but told them that he did not want to leave Muhammad, “for I have seen something in this man, and I am not the kind of person who would ever choose anyone in preference to him.” At this, Muhammad took Zayd to the steps of the Kaaba, where legal contracts were agreed and witnessed, and announced to the crowds: “Witness that Zayd becomes my son, with mutual rights of inheritance.” On seeing this, Zayd’s father and uncle “were satisfied,” and they returned home without him.
In accordance with the Arabic custom of adoption, Zayd was thereafter known as “Zayd ibn Muhammad” and was a freedman, regarded socially and legally as Muhammad’s son.

Conversion to Islam

At an unknown date before 610, Zayd accompanied Muhammad to Ta'if. Near Baldah on their way back to Mecca, they met Zayd ibn Amr and offered him some of the cooked meat that Zayd was carrying in their bag.Zayd ibn Amr, an outspoken monotheist,replied, "I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah's Name has been mentioned at the time of slaughtering."After this encounter, said Muhammad, "I never stroked an idol of theirs, nor did I sacrifice to them, until God honoured me with his apostleship."
When Muhammad reported in 610 that he had received a revelation from the angel Gabriel, Zayd was one of the first converts to Islam. While Khadijah was the first Muslim of all,she was closely followed by her neighbour Lubaba bint al-Harith,her four daughters,and the first male converts, Ali, Zayd and Abu Bakr.

The Hijra

In 622, Zayd joined the other Muslims in the Hijra to Medina. Once settled in the new city, Muhammad urged each Muslim to “take a brother in God” so that each would have an ally in the community. Most of the emigrants were paired with a native of Medina, but Zayd was paired with Muhammad's uncle Hamza. Hamza accordingly trusted his last testament to Zayd just before his death in 625.
A few months later, Muhammad and Abu Bakr sent Zayd back to Mecca to escort their families to Medina. The return party consisted of Muhammad's wife Sawda, his daughters Umm Kulthum and Fatimah, his servant Abu Rafi, Zayd's wife Baraka and their son Usama, Abu Bakr's wife Umm Rumman, his children Asma, Abdullah and Aisha, and a guide named Abdullah ibn Urayqit; and Abu Bakr's kinsman Talhah also decided to accompany them.

Marriages and Children

Zayd married at least six times.
Durrah (Fakhita) bint Abi Lahab, a cousin of Muhammad.They were divorced; the dates are unknown, but Durrah's two brothers were divorced from Muhammad's two daughters in 613.^[18]Umm Ayman (Barakah), Muhammad's freedwoman. They were married "after Islam"and their son was born in 612.Humayma bint Sayfi (Umm Mubashshir), the widow of Al-Baraa ibn Maarur, a chief in Medina. Al-Baraa died in August or September 622, so the marriage to Zayd was presumably in or after 623.Zaynab bint Jahsh, a cousin of Muhammad. They were married in 625 and divorced in late 626.Umm Kulthum bint Uqba, a maternal sister of Caliph Uthman. This marriage was ordered by Muhammad in 628, but it ended in divorce.Hind bint Al-Awwam, a niece of Khadijah.Zayd had three children.
Usama, son of Barakah, who had descendants, but their number "never exceeded twenty in any given generation."Zayd, son of Umm Kulthum, who died in infancy.Ruqayya, daughter of Umm Kulthum, who died while under the care of Uthman.

Marriage to Zaynab bint Jahsh

Around 625 Muhammad proposed that his cousin, Zaynab bint Jahsh, should marry Zayd. At first she refused on the grounds that she was of the Quraysh.Ibn Kathir asserts that differences between Zaynab's social status and Zayd's were precisely the reason why Muhammad wanted to arrange the marriage: "The Prophet was well aware that it is a person’s standing in the eyes of Allah that is important, rather than his or her status in the eyes of the people... their marriage would demonstrate that it was not who their ancestors were, but rather their standing in the sight of Allah, that mattered."

Abolition of Adoption

After these events, the traditional Arab form of adoption was no longer recognized in Islam; it was replaced by kafala. Three verses of the Qur'an were written about this. Al-Tabari states  that Q33:40 was revealed because "the Munafiqun made this a topic of their conversation and reviled the Prophet, saying 'Muhammad prohibits [marriage] with the [former] wives of one's own sons, but he married the [former] wife of his son Zayd.'"
"Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things." —Sura al-Ahzab Quran 33:40 ^{(Translated by Yusuf Ali)}Zayd reverted to being known by his original name of Zayd ibn Harithah and was no longer considered Muhammad's legal son after the revelation of Q33:5:^[27]
"Call them by their fathers' names..." —Sura al-Ahzab Quran 33:5 ^{(Translated by Yusuf Ali)}Ibn Saad indicates that Q33:37 was a specific instruction to Muhammad and Zaynab to marry and that it explains why their marriage was necessary.
"Behold! Thou didst say to one who had received the grace of Allah and thy favour: 'Retain thou (in wedlock) thy wife, and fear Allah.' But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah's command must be fulfilled." —Sura al-Ahzab Quran 33:37 ^{(Translated by Yusuf Ali)}

Military Expeditions

Main articles: Expedition of Zaid ibn Haritha (Al-Jumum), Expedition of Zaid ibn Haritha (Al-Is), Expedition of Zaid ibn Haritha (Hisma) and Expedition of Zaid ibn Haritha (Wadi al-Qura)

Zayd was "one of the famous archers among the Prophet's Companions." He fought at Badr, Uhud, Trench and Khaybar, and was present at the expedition to Hudaybiyyah. When Muhammad raided Al-Muraysi, he left Zayd behind as governor in Medina.
Zayd commanded seven military expeditions.
Al-Qarada in November 624. He captured a caravan of merchandise, but most of the Meccan merchants escaped.Al-Jumum in September 627.Al-'Is in October 627.At-Taraf, a raid in the Nakhl region "on the road to Iraq".Wadi al-Qura. Zayd raided the area in November 627, but the Fazara tribe counter-attacked, killing some of the Muslims, while Zayd was carried wounded from the field. Zayd swore revenge and, after he had recovered from his injuries in January 628, he returned to Wadi al-Qura with a larger army. This time he defeated the Fazari.Hisma, or Khushayn, against the Judham tribe in October 628.^[29][34]The Battle of Mu'tah in September 629, where Zayd was killed.According to Aisha, "The Messenger of Allah did not ever send Zayd ibn Haritha in an army without putting him in command of it, even if he stayed after he appointed him."

Death

Zayd led his final expedition in September 629 C.E. A Muslim force of 3,000 men set out to raid the Byzantine city of Bosra. However, a Byzantine force of "100,000 Greeks joined by 100,000 men from Lakhm and Judham and Al-Qayn and Bahra and Bali" intercepted them at a village called Mu'tah. Zayd held the standard at the Battle of Mu'tah until he was struck down by a spear-thrust and he bled to death. The other two leaders, Ja`far ibn Abī Tālib and `Abd Allah ibn Rawahah, were also killed, and the Muslim army was routed.
On hearing of Zayd's death, Muhammad went to the family. "The daughter of Zayd wept before the Messenger of Allah and the Messenger of Allah wept until he sobbed. Saad ibn Ubada said, 'Messenger of Allah, what is this?' He answered, 'This is the yearning of the lover for the beloved.' by
marangirangi.

Biography :Biography of SHEIKH ABDULLAH SALEH AL-FARSY

SHEIKH ABDULLAH SALEH AL-FARSY (FEBRUARY 12, 1912-NOVEMBER 9, 1982) THE GREAT POET, SCHOLAR AND HISTORIAN IN ZANZIBAR.   



When Sheikh Abdullah Saleh al-Farsy (1912-1982) died on November 9, 1982, he was undisputedly one among the international poets, scholars and Muslim historians in Zanzibar. He is remembered with ever smiling face and pleasant manners. He never failed to be surrounded by people who wanted to greet him or discuss about Islam. His reputation extended as far as to Southern Somalia in the north and Cape Town to the south as well as Nyasaland (Malawi), where he conducted DARSA (Lessons) before he left to Kenya to avoid persecution in Zanzibar.




Born in Zanzibar on February 12, 1912 to a well distinguished family, Sheikh Abdullah Saleh Farsy studied the Qur'an from Fatma Hamid Said (1854-1936), a student of Sheikh Amin bin Ahmed who taught Qur'an at Jongeani village, where Sheikh Abdullah Farsy was born and raised. Sheikh Abdullah Saleh Farsy memorised the Qur'an and large portions of Ahadith at a very young age.
 His strong desire for Islamic and secular education was insatiable and while other people of his age engaged in leisurely activities, Sheikh Abdullah Saleh Farsy was almost always seen deeply engrossed over a new Islamic book. He loved reading so much so that most of his life was engaged in his huge home library. When Sheikh Abdullah Saleh al-Farsy died, he was the most accomplished and respected ulama in the Swahili-Islamic World.



His incomparable contribution to Islam reached its peak with the publication of his 807-page QUR'AN TAKATIFU (Glorious Qur'an), the first accepted complete translation into Swahili. This enthusiastic and brilliant young scholar was lucky because at that time, Zanzibar retained some of the centuries old Islamic educational institutions. They were filled with students under the guidance of intellectual ulama such as Sheikh Abu Bakr bin Abdullah bin Bakathir (1881-1943), a renowned student of Sayyid Ahmed bin Abu Bakr al-Sumait (1961-1925) whom Sheikh Abdullah Saleh considered him as the greatest Islamic scholar East (and Central) Africa has ever produced.
 In 1922, Sheikh Abdullah Saleh Farsy enrolled the BARZA MOSQUE after two ULAMA (Scholars) asked him to do so. First, was Sayyid Hamid bin Mansab (1902-1965) who taught him RISALATUL JAMI'A, an elementary Islamic Studies.

This IMAM (Leader) of FORODHANI MOSQUE died during the DARSA at the GOFU MOSQUE. He was a student of Sheikh Muhammad Abdul Rahman Makhzymy (1877-1946), one among the teachers of Abdullah Saleh Farsy. Second, was Sayyid Alawy bin Abdul Wahab (1902-1960) who taught him 12 books on FIQH, Arabic and commentary of MARDFIN RABBIYYAH about inheritance.



Besides mastering the rudimentary teaching of Islam at the BARZA MOSQUE, Sheikh Abdullah Saleh Farsy excelled in Arabic grammar. In his 20s, he was writing Arabic poems, indicating the high level of education that the Zanzibar ulama were capable of disseminating at the time. Sheikh Abdullah Saleh Farsy studied under the tutelage of many great ulama such as Sheikh Ahmed bin Muhammad al-Mlomry (1873-1936) who taught him 25 books, including the TAFSIR (Exegesis) known as the JALALAYN, after Jalal al-Din Mahali (1389-1450) and Jalal al-Din Suyut (1445-1505), eminent Shafi'i ulama of Syria and Egypt, respectively.



 When Sheikh Abdullah Saleh Farsy completed all his instruction at the BARZA MOSQUE, Sheikh Ahmed bin Muhammad al-Mlomry allowed him to teach at the BARZA MOSQUE during Ramadhan under his supervision, analogous to an internship in our modern parlance. He studied from Sheikh Abu Bakr (1881-1943), the son of Sheikh Abdullah bin Abu Bakr Bakathir (1860-1925), a student of Sheikh Ahmed bin Abu Bakr al-Sumait. Sheikh Abu Bakr bin Abdullah bin Bakathir who taught him more Fiqh than other ULAMA in Zanzibar, attended the DARSA of Sheikh Abdullah Saleh Farsi to give him incentive. He appointed him the IMAM for WITRI from 1933 until October 28, 1939, when he also allowed him the Qur'an reciter in the GOFU MOSQUE and led the FAJR prayers until 1966, when he was replaced by his sister's son Saleh bin Salim bin Zagar.

Sheikh Abdullah Saleh Farsy studied from Sheikh Muhammad Abdul Rahman al-Makhzymy many volumes of FIQH (Jurisprudence), including FUTH AL-MUIN and IKNAI, which was first taught by Sheikh Abdullah bin Abu Bakr bin Bakathir in 1917 at the GOFU MOSQUE. He also taught him the science of determining the proper hours of worshipping and direction of the QIBLA. Although Sheikh Abdullah Saleh first studied MINHAJ AT-TABIN by the GREAT Shafi'i ULAMA Sheikh Zakariya Muhyddin Yahya Sharaff ad-Din al-Nawawi (1213-1277), he then studied it from Sheikh Muhammad Abdul Rahman al-Makhzymy. The canonical standing of this book in Zanzibar goes back to Imam Abu Hamid bin Muhammad al-Ghazzali (1058-1111), professor of Nidhamiyyah Shafi'i Muslim Academy in Baghdad. He was a student of Imam of HARAMAYN Ahmed Malik al-Jawayti (d. 1085) to Ayoub al-Buwati (d. 845), a student of IMAM Mohammad Idriss al-Shafi'i (767-820), founder of the Shafi'i School, the most dominant in both Zanzibar and Egypt.   Sheikh Muhsin bin Ali bin Issa Barwan taught him at the GOFU MOSQUE.



He was the first ulama, who in 1944, allowed Sheikh Abdullah Saleh Farsy to teach JALALAYN at the BARZA MOSQUE during the Ramdhan. Sheikh Abdullah Saleh Farsy after studied it under Sheikh al-Amin Ali bin Abdullah bin Nafi al-Mazrui (1875-1947), who popularized the profound ideas of ISLAMIC MODERNISM as expounded by Muhammad Abduh (1845-1905), teacher of Sheikh Ahmed Muhammad Mlomry at Al-Azhar University of Egypt.   Sheikh Abdullah Saleh Farsy also received several IJAZA (Certificates) from Sheikh Umar bin Ahmed bin Abu Bakr al-Sumait (b. 1896) who taught him several books on FIQH, MANTIQ (Logic) and HADITH, among others. Unfortunately, this great ULAMA left to Yemen in 1965 due to Zanzibar dictatorship under the Christian-led government of Julius Kambarage Nyerere. The intellectual performance of Sheikh Abdullah Saleh Farsy in secular education was equally impressive.



He was so excellent in his secular education at the Central Primary School which he joined in 1924, that the English teacher did not know which specific class to enroll him. Sheikh Abdullah Saleh Farsy completed the recommended eight-year primary education for five years only. Among his famous school teachers were Sheikh Abdullah bin Ahmed bin Seif (1900-1940) and Sheikh Abdul Bary hired by Sayyid Ali bin Humoud (1902-1911) from Al-Azhar University. For twenty years in Zanzibar, Sheikh Abdul Bary propagated Pan-Islamism and Islamic Modernism against British imperialism before the publication of QUR'AN TAKATIFU.



The QUR'AN TAKATIFU by Sheikh Abdullah Saleh Farsy was written between 1950-1967, when ideas of nationalism and secularism in Zanzibar were vague. According to Dr. Imtiyaz Yusuf, QUR'ANI TAKATIFU reflects the influences of Islamic Modernism of Sayyid Ahmed Khan (1817-1898) and Muhammad Abduh (1845-1905) as a response and component of Islamic intellectual thought in Zanzibar But QUR'AN TAKATIFU was also a response to the Swahili translation of the Qur'an undertaken by the Rev. Godfrey Dale, a Christian Missionary in Zanzibar. His translation was meant to help the African Christian teachers employed by the University Mission to Central Africa (UMCA), founded in 1873 by the the Rev. Dr. David Livingston (1813-1873) in Zanzibar. The translation contains 542 pages and 142 pages of comments for the (non-Arabic) text. It was published in 1923 by the London-based Society for Promoting Christian Knowledge.

The translation was written according to the so called Zanzibar Swahili. Because his translation reflected the Christian apologetics and was not acceptable to Muslims, Sheikh Mubarak bin Ahmed bin Ahmad, Head of the Ahmadiyah Muslim in East Africa started his translation in 1936 which was approved by Christian Missionaries and Orientalists in Zanzibar:     By 1942, a typescript copy was ready for submission to the Inter-Territorial (Swahili) Language for their approval. In April 1944, the Committee replied, commenting the translation as acceptable standard Swahili on the whole, with a list of proposed amendments, not all of which were adopted. The translation was then examined by a number of East African Ahamidiyas and passed by them as elegant and  tasteful Swahili. (pp. 102-103). Sheikh Ameir bin Abeid (1924-1964), a student of Ahmadiyah in Pakistan (1954-1956) was defending the translation of the Qur'an by Ahmadiyah. But the translation of Ahmadiyah first published in 1953 aroused an uproar among the Sunni Muslims.



They strongly accused Ahmadiyas of their deliberate mistranslation of certain verses to support the Ahmadiyanism. In order to challenge the Christian and Ahmadiyah translations, it was deemed essential to have an "authoritative" translation of the Qur'an. This task was shouldered by Sheikh Abdullah Saleh Farsy, who had prayed to Allah (SWT) that he should not die until he finished his Swahili Qur'anic translation. This noble idea began when he published his first book called MAISHA YA MTUME MUHAMMAD (pbuh) which was followed by SURA ZA SALA NA TAFSIRI ZAKE (1950). Before Sheikh Abdullah Saleh expressed his criticism of the Ahmadiyah translation in booklet; UPOTOFU WA TAFSIRI YA MAKADIANI, he had already published translation and commentary of SURAH YASEEN, AL-WAQIYAH and AL-MULK with the Arabic text prior to the publication of Qadiyani in 1953. They were printed by A.A. Vasingstake in England and published in 1950 at Zanzibar. His main translation based on the JALALAYN as his classical source, began to be published one JUZ at a time in 1956 and by 1961 twelve JUZ were published. Due to financial problem, the complete translation sponsored by the Islamic Foundation, appeared in 1969.



A generous donation from the Sultan of Qatar, Sheikh Ahmed bin Ali Thani made it possible to distribute 4,000 copies free of charge and offered the remaining 3,000 copies for the reduced price of ten shillings.   Since 1950s to 1960s were the era of an intense anti-Ahmadiyah campaign by the JAMAAT EL-ISLAMI in Pakistan, the meritorious efforts of Sheikh Abdullah Saleh Farsy received a welcome support from Sheikh Abdul Maududi (1903-1979), the Chief of JAMAAT EL-ISLAMI. Despite the differences of approaches and attitudes between Islamist trends in Pakistan and in Zanzibar, Sheikh Abdullah Saleh Farsy made no distinction between Ahmadiyas and Qadiyanis as opposed in Pakistan. He simply called them MAKADIYANI (Qadianis) or MAKAFIRI (Infidels).

It was Islamic Foundation of Nairobi, an organization sympathetic to JAMAAT EL-ISLAMI, published Sheikh Abdullah Saleh Farsy's translation. Sheikh Abdullah Saleh Farsy stated that Maududi had given his personal consent for the publication of QUR'ANI TAKATIFU. Likewise, Sheikh Abdullah Saleh Farsy acknowledged the translation of Maududi's QUR'AN FAHMI KE BUNYADI USUL (Msingi wa Ufahamu Quran) and allowed his introduction of commentary TAFHIM AL-QUR'AN (1949) in QUR'ANI TAKATIFU.



After completing his Teachers Training College (TTC), Sheikh Abdullah became a primary school teacher (1932-1947) and following a series of promotions for his hard work and diligence, he was appointed the Inspector General of Primary Schools in Zanzibar and Pemba (1949-1952) by the British Colonial Administration operating from the Sultan's palaces. He was later made the Principal of the Muslim Academy Secondary School (1952-1956) before being appointed the Headmaster (1957-1960) of the Arabic Medium School. He performed HAJJ (Pilgrimage) in March 1960 and left the Ministry of Education in 1967 when he was a teacher at the Teachers' Training College. In 1960, he was appointed as the Chief Kadhi of Zanzibar, a post he held for seven years until he migrated to Kenya. He left Zanzibar after the bloody CRUSADE in the name of the ZANZIBAR REVOLUTION on January 12, 1964 that rocked the whole African history and installed one of the most brutal dictatorships, hostile to Islamic identity in Zanzibar.



His host in Kenya was Sheikh Muhammad Kassim al-Mazrui, a lifelong friend and fellow student under Sheikh al-Amin bin Ali al-Mazrui, who taught Islam in Zanzibar. Sheikh Abdullah Saleh Farsy was no stranger in Kenya where his reputation as a leading scholar had preceded him. The retired Sheikh Muhammad Kassim al-Mazrui who recommended him to the post of Chief Kadhi of Kenya, a request that President Jomo Kenyatta (1963-1979) had no misgivings about him. For over 14 years till the time of his retirement in 1980, he was the Chief Kadhi of Kenya, a titular function he performed so remarkably. Besides his Qur'anic translation, which is so popular that it was nearly impossible to get a copy, Sheikh Abdullah Saleh Farsy authored over 100 books and pamphlets in both Arabic and Swahili.
About half of them were published but some of his published books are difficult to get them such as the IMAM SHA'FI NA WANAVYUONI WA AFRIKA MASHARIKI (Imam Mohammad Idriss al-Shafi'i (767-820), and the Great Muslim Scholars in East Africa), which qualifies to be his doctoral dissertation.   Sheikh Abdullah Saleh Farsy passed away on November 9, 1982, barely eight months after he had left Kenya to join his family in Mascut, Oman. This death was mourned throughout East Africa. While the loss to this East African Muslim is irreparable, his legacy will remain for along time etched in memories, his accomplishments and achievements, a proud monument of his unrivalled devotion to his beloved Zanzibaris.  (Let us pray for our Sheikh (Abdullah Saleh Farsy) with others, before and after him). DU'A KWA SHEIKH WETU PAMOJA NA WALIOTUTANGULIA KABLA NA BAADA YAKE.

IS battle: What you need to know about the post-IS battle for the Middle East

With  Islamic State in fatal decline and the edges of Kurdistan afire, the Middle East is entering a new era, dominated by the Saudi-Iranian power struggle. The United States, which did so much via its unnecessary invasion of Iraq and tragic handling of the post-incursion period to nurture the growth of Islamic State, will be largely missing from the scene.

CELEBRATION OF CHRISTMAS IS ACTUALLY OF PAGAN ORIGIN

To a Muslim living in the West, the Christmas Holiday period is one of the most stressful times because of the differences in our attitudes towards holidays and celebrations of the status quo. Even in Islamic countries, there can be misunderstandings on these issues with our Christian colleagues. The following essay is my personal attempt at bridging this gap to promote an understanding of the Islamic perspective regarding this topic.


The word Christmas comes from the Old English term Cristes maesse, meaning "Christ's mass." This was the name for the festival service of worship held on December 25th to commemorate the birth of Jesus, may Allah exalt his mention. There is neither certain information on the date of his birth, nor even on the year. One reason for this uncertainty is that the stories of his birth, recorded in the New Testament books of Matthew and Luke, were written several decades after the event. Those who wrote it gave no specific dates for the events they mentioned.

For several centuries the Christian Church itself paid little attention to the celebration of Jesus' birth. It ranked after Easter, Pentecost, and Epiphany in liturgical importance. The major Christian festival was Easter; the day of Jesus' purported resurrection. Only gradually, as the church developed a calendar to commemorate the major events of the life of Jesus, may Allah exalt his mention, did the celebration of his birth become significant.

Because there was no knowledge about the date of his birth, a day had to be selected. The Eastern Orthodox and the Eastern Rite Churcheswithin the Roman Catholic Church chose January 6th. The day was named Epiphany, meaning "appearance" (i.e. the day of Jesus' manifestation). The Western Church, based in Rome, chose December 25th. It is known from a notice in an ancient Roman almanac that Christmas was celebrated on December 25th in Rome as early as 336 AD.

In the latter half of the 4th century, the Eastern and Western Churchesadopted each other's festival, thus establishing the modern Christian 12-day celebration from Christmas to Epiphany. In some places the 12th day is called the Festival of the Three Kings because it is believed that the three wise men, or magi, visited the baby Jesus on that day, bringing him gifts.

Today Christmas is more than a one-day celebration or a 12-day festival. It is part of a lengthy holiday season embracing at least the whole month of December. In the United States, the holiday season begins on Thanksgiving Day and ends on January 1st, New Year's Day, a period of about five weeks. Actually, it is also an essential part of the business cycle - definitely the month comprising an important retail period of the year.

Gift giving is one of the oldest customs associated with Christmas: It is actually older than the holiday itself. When the date of Christmas was set to fall in December, it was done at least in part to compete with ancient pagan festivals that occurred about the same time. The Romans, for example, celebrated the Satumalia on December 17th. It was a winter feast of merry-making and gift exchanging. Two weeks later, on the Roman New Year - January 1- houses were decorated with greenery and lights, and gifts were given to children and the poor. As the Germanic tribes of Europe accepted Christianity and began to celebrate Christmas, they also gave gifts.

Ancient, pre-Christian winter festivals used greenery, lights and fires to symbolize life and warmth in the midst of cold and darkness. The use of evergreens and wreaths as symbols of life was an ancient custom of the Egyptians, Chinese and Hebrews, among other groups. Tree worship was a common feature of religion among the Tectonic and Scandinavian people of northern Europe before their conversion to Christianity. They decorated houses and barns with evergreens on New Year's Day to scare away demons, and they often set up trees for the birds in winter. For these northern Europeans, this winter celebration was the happiest time of the year because it signified that the shortest day of the year - somewhere around December 21st - had passed. They knew the days would get longer and brighter. The month during which this festival took place was named YOL, from which the word Yule is derived. In fact, Yule has come to mean Christmas in some countries.

Thus, many Christians do not realize that much of the celebration of Christmas is actually of pagan origin. The Romans celebrated the Feast of the Invincible Sun on December 25th. The early church fathers elected to celebrate the birth of Jesus, may Allah exalt his mention, on this date, although there was no particular reason to choose this one. In fact, many Christian scholars contend that Jesus, may Allah exalt his mention, was actually born in summer. This is consistent with the Quranic account that follows, because there is a specific mention of ripe dates falling to Mary (may Allah be pleased with Her) in the Quran (which means): "And shake towards you the trunk of the palm-tree; It will drop upon you fresh ripe dates." [Quran 19: 25]

A common theme to many Christian holidays is their actual pagan origin. It seems that the early church elders elected to keep many of the celebrations already in practice and redefine them in Christian terms, rationalizing them as a celebration of some aspect of their dogma of the life of Jesus, may Allah exalt his mention. Nowadays, few may remember the reasons for the various customs that they practice.

The fundamental issue for Muslims everywhere is whether or not to celebrate Christmas. Their Christian colleagues may stress the secular aspects of the holiday and need to comply with social customs in order to advance in the society. Many times I have been told to forget Christmas as a religious holiday and just consider it as a social occasion - especially in the United States. In many businesses in theUS, it is customary to have a big party for all employees at this time. Failure to participate makes oneself an object of ostracism. One needs to climb the social ladder to optimize one's chances for promotion, etc., and it is difficult to resist the pressure to conform!

Unfortunately, many Westerners feel that we Muslims should celebrate Christmas. They cite the examples of many other non-Christians doing so, including many Jews, Hindus, etc. who join the merrymaking. They find it frustrating that many Muslims will not comply and yield to the social pressure. It is regretful that they do not apply the same standard to themselves. They don't expect us to pressure them to celebrate our holidays nor do we, Muslims, put such pressure on them. After all, we must follow the Quranic verse 2:256 (which means): "There shall be no compulsion in [acceptance of] the religion…" Yet, some feel that it is their duty to try to force their celebrations on us. In fact, I recently heard from some who consider it an insult that we do not celebrate. For this reason, I ask them: "Did Jesus, may Allah exalt his mention, or any of the other prophets celebrate their birthdays?" Then, what authority do they base this on?

Of course, there is also the problem of the children. They are bombarded with numerous advertisements for toys and are essentially brainwashed so that they should expect something "under the tree" on Christmas Day. One must admit that the brightly lit, multicolored Christmas tree is an attractive sight, made even more tempting when there are numerous wrapped presents underneath it.

To Muslims, each and every thing we do is a part of our worship of the One, Supreme God - nothing is excluded. We do not make any distinction between the secular and the religious. Actually, the English term religion does not convey the all-encompassing nature of the Arabic term Deen. We might be branded as "Fundamentalists," but is there anything else more basic (or "fundamental") than applying our absolute moral code too consistently to everything we do? Isn't that the highest standard?

The basis of our moral code is the Quran, the only intact Revelation, and the strict authenticated observation of those who observed the Prophet Muhammad  known as the Hadeeth. In other words, we Muslims follow the example of the Prophet Muhammad  upon which we base our daily life practices.

Strictly speaking, for Muslims there are two holidays, the two 'Eeds: Namely, 'Eed al-Fitr - the festival of fast-breaking immediately after the end of Ramadan, and 'Eed al-Ad'haa - the festival of sacrifice during the major pilgrimage time. I emphasize that we do not celebrate birthdays (despite all the Western conventions to the contrary) - not even the births of the prophets - including Muhammad, may Allah exalt their mention.

Muslims hold Jesus, may Allah exalt his mention, in great respect as one of the greatest prophets. However, they do not celebrate his birth or the birth of any other of the prophets. Although it may seem intolerant to Christians that Muslims do not celebrate or wish them well on their Christmas holiday, it is out of respect to Jesus, may Allah exalt his mention, that we refuse to participate in its practices. We cannot condone practices that in our view misrepresent Jesus, may Allah exalt his mention, and help make him the focus of worship as a god figure. In addition, the above evidence has shown that many of these practices have no relationship whatsoever to Jesus, may Allah exalt his mention, and instead have pagan origins.

We ask! Do we need to celebrate the winter solstice? Are we afraid that the sun will not come back to us in this cold, dark wintry period? Are the pagan customs of gift giving or the symbols of renewal (such as the evergreens) a necessary reminder for us that spring will come again? Is the materialism in this season, so evident in the West, something worthy of emulation?

The Quran explains the most important things to celebrate. Allah Says (what means): "So be patient over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be stisfied. And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring."  [Quran 20: 130-131]

To Muslims, Jesus, may Allah exalt his mention, is one of a series of prophets [25 of whom are mentioned specifically in the Quran with the final one, or the seal of them, being Muhammad ]. These prophets and messengers were sent to specific groups of people, with the exemption of Muhammad  whose message was the final one sent (in the form of a revelation) for the benefit of all mankind. Jesus, may Allah exalt his mention, was one such messenger sent to a particular people, the Jews. Unfortunately, with the exception of the Quran, none of these previous messages were preserved intact. More specifically, we do not have the Gospel or Injeel according to Jesus, may Allah exalt his mention: Rather, we have a series of writings, most of which were fabricated after the passing of Jesus, may Allah exalt his mention, and principally influenced by Paul.

Many Christian scholars, themselves, would concede that these writings are historically of questionable accuracy and do not represent the views of the early adherents of Jesus, may Allah exalt his mention. In contrast, the Final Revelation, the Quran, is precisely preserved and consists only of the original Arabic text. Unlike the Christian Bibles (and I emphasize the plurality of versions and differences between them), there are no revisions nor are there versions in other languages of the Quran. Simply put, all Muslims have the same original Arabic text as the Quran.

When I was the Director of Da'wah (religious propagation) activities at one of the Islamic centers in Chicago, I had the opportunity of meeting with many visitors to our center, including missionary students from the nearby Billy Graham headquarters in Wheaton,Illinois. Once, one of their students asked one of the Muslims who had come to Friday prayer, "Do you accept the true teachings of Jesus?" His reply (as all knowledgeable Muslims must answer) was "definitely." The student then asked, "Then you accepted that he died for your sins?" The Muslim replied, "Of course not!" He was not trying to ridicule or goad the student on. On the contrary, he was showing respect to the prophet Jesus, may Allah exalt his mention, as we know him from the Quran itself. This can be very frustrating to a Christian, since he may not be aware of the Islamic perspective of the life and role of Jesus, may Allah exalt his mention. I want to emphasize that Muslims deeply respect Jesus, may Allah exalt his mention, and his mother, the Virgin Mary (may Allah be pleased with her), and hold them in high esteem. There is nothing disparaging in this Revelation about them.

It is indeed unfortunate that a similar degree of respect is often not shown towards Muslims and the final Prophet Muhammad . Since Muslims respect them so highly, they naturally do not want to perform any acts, which misrepresent them or their purpose or past life. The Christian beliefs have distorted their roles, thus, we as Muslims cannot condone nor should we participate in those practices. I emphasize, it is not out of disrespect to our Christian colleagues that this is done, rather, it is out of respect and love to Jesus and Mary and God Himself that we must refuse!

In conclusion, I pray that we remember what we are really supposed to celebrate (i.e. the praises of The Supreme God) as stated in the Quran (what means): "Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do. And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination." [Quran 24: 41-42]

By: Dr. Zeyd Ali Merenkov, M.D.

Biography:Khalid ibn Walid's Biography 1.

Nickname(s) Sword of Allah,
Born 592,
Mecca, Arabia.
Died 642,
Home , Syria
Buried at Khalid ibn al-Walid Mosque,
Allegiance Rashidun Caliphate,

Service/branch Rashidun army
Years of service 632–638.
Rank General,

Unit Mobile guard,

_Commands held Commander-in-chief (632–634)

_Field commander (634–638)

_Commander of Mobile guard (634–638)

_Military governor of Iraq (633–634)

_Governor of Chalcis (637–638)

Abū Sulaymān Khālid ibn al-Walīd ibn al-Mughīrah al-Makhzūmī (Arabic: أبو سليمان خالد بن الوليد بن المغيرة المخزومي‎‎; 592–642) 

also known as Sayf Allāh al-Maslūl (Arabic: سيف الله المسلول‎; Drawn Sword of God), 

was a companion of the Islamic prophet Muhammad. He is noted for his military tactics and prowess, commanding the forces of Medina under Muhammad and the forces of his immediate successors of the Rashidun Caliphate, Abu Bakr and Umar ibn Khattab.[1] It was under his military leadership that Arabia, for the first time in history, was united under a single political entity, the Caliphate. Commanding the forces of the nascent Islamic State, Khalid was victorious in over a hundred battles, against the forces of the Byzantine-Roman Empire, Sassanid-Persian Empire, and their allies, in addition to other Arab tribes. His strategic achievements include the conquest of Arabia, Persian Mesopotamia and Roman Syria within several years from 632 to 636. He is also remembered for his decisive victories at Yamamah, Ullais, and Firaz, and his tactical successes at Walaja and Yarmouk.[2]

Khalid ibn al-Walid (Khalid son of al-Walid) was from the Meccan tribe of Quraysh, from a clan that initially opposed Muhammad. He played a vital role in the Meccan victory at the Battle of Uhud against the Muslims. He converted to Islam, and joined Muhammad after the Treaty of Hudaybiyyah and participated in various expeditions for him, such as the Battle of Mu'tah. It was the first battle between the Romans and the Muslims. Khalid ibn Al-Walid reported that the fighting was so intense, that he used nine swords, which broke in the battle. Khalid took over after Zayd ibn Haritha, then Jafar ibn Abi Talib, then Abdullah ibn Rawahah were killed. After Muhammad's death, he played a key role in commanding Medinan forces for Abu Bakr in the Ridda wars, conquering central Arabia and subduing Arab tribes. He captured the Sassanid Arab client Kingdom of Al-Hirah, and defeated the Sassanid Persian forces during his conquest of Iraq (Mesopotamia). He was later transferred to the western front to capture Roman Syria and the Byzantine Arab client state of the Ghassanids.

Although Umar later relieved him of high command, he nevertheless remained the effective leader of the forces arrayed against the Byzantines during the early stages of the Byzantine–Arab Wars.[1] Under his command, Damascus was captured in 634 and the key Arab victory against the Byzantine forces was achieved at the Battle of Yarmouk (636),[1] which led to the conquest of the Bilad al-Sham (Levant). In 638, at the zenith of his career, he was dismissed from military services.

Biography: of prophet Muhammad (PBUH).No 2.

61. Who was Abul Bukhtari?
 He was a poet.

62. How did he (Abul Bukhtari) support the Prophet Muhammad (p.b.u.h.)?
 He spoke out against the social boycott.

63. What lead the Muslims to emigrate to Abyssinia?
 Their growing persecution at the hands of Quraish.

64. Which Surah lead to this emigration?
 Surah Az Zumar.

65. When was Abul Bukhtari killed?
 In the battle of Badr.

66. Who was then the King of Abyssinia?
 The King of Abyssinia, known as Najjashi (the Negus), during the time of the Prophet (p.b.u.h.) was As'hama.

67. When did the first group of Muslims leave for Abyssinia?
 In Rajab, in the fifth year of Prophethood.

68. How many persons were there in the group?
 12 men and 4 women.

69. How were the emigrants received in Abyssinia?
 They were received warmly and hospitably.

70. When did the second group of emigrants leave for Abyssinia?
 In the fifth year of Prophethood.

71. How many people formed the group?
 83 men and 18 women.

72. Name a prominent companion included in this group.
 Ja'far Ibn Abi Talib (May Allah be pleased with him).

73. What did Quraish do?
 They despatched two envoys to Abyssinia to demand the extradition of the emigrants.

74. How did the King respond?
 He refused to extradite the Muslims and assured them of his full protection.

75. When did Umar (May Allah be pleased with him) accept Islam?
 At the age of 27.

76. Who was Bilal Ibn Rabah (May Allah be pleased with him)?
 He was a slave of Umayyah Ibn Khalaf.

77. What was his (Bilal Ibn Rabah's) origin?
 He was of Abyssinian decent.

78. What was the name of Bilal's mother?
 Hamama.

79. Who was Yaser (May Allah be pleased with him)?
 He was a slave of Abu Jahl.

80. Who was Sumayyah (May Allah be pleased with her)?
 She was Yaser's (a slave of Abu Jahl) wife.

81. Who was Ammar (May Allah be pleased with him)?
 He was Yaser and Sumayyah's only son.

82. How did Summaya (May Allah be pleased) die?
 Abu Jahl murderded her with a bayonet.

83. Who was Zaid Ibn Haritha (May Allah be pleased with him)?
 He was a slave.

84. Who purchased him (Zaid Ibn Haritha)?
 Khadijah's nephew Hakim Ibn Hizam purchased him and presented him to her.

85. What did Khadijah do with Zaid Bin Haritha?
 She presented him to the Prophet who set him free.

86. Did Zaid Bin Haritha want to go to his parents?
 No, he preferred to live with the Prophet (p.b.u.h.).

87. To whom was Zaid Bin Haritha married?
 To Umma Aiman (May Allah be pleased with her).

88. Who was Ja'far?
 He was the elder brother of Ali Ibn Talib (May Allah be pleased with him).

89. Where did he (Ja'far) emigrate?
 To Abyssinia.

90. Who was Ali (May Allah be pleased with him)?
 He was the son of Abu Talib and cousin of the Prophet (p.b.u.h.).

91. When did Ali (May Allah be pleased with him) accept Islam?
 When he was 10.

92. What was he (Ali) called for his bravery?
 The "Lion of Allah".

93. Whom did Ali first marry?
 He first married the Prophet's (p.b.u.h.) daughter Fatimah (may Allah be pleased with her).

94. How many sons did Ali have from her?
 Two sons: Hasan and Husain (May Allah be pleased with them).

95. When did Sa'd bn Abi Waqqas (May Allah be pleased with him) become a Muslim?
 When he was 19.

96. Where did Sa'd (May Allah be pleased with him) die?
 He died in Al Madinah.

97. What was Sa'd's advice to Muslims?
 To stand united.

98. Who was Abu Bakr's father (May Allah be pleased with him) and did he accept Islam?
 He was Uthman (May Allah be pleased with him) (Abu Quhafah). Yes, he accepted Islam during the Conquest of Makkah.