Zina islam
Zina (زِنَاء) or zin’a (زِنًى or زِنًا) is an Islamic law concerning unlawful sexual activities or relations between Muslims men and women who are not married to one another through a nikah (Islamic marriage). Zina includes extramarital affair and premarital sex, such as adultery (consensual sexual relations outside marriage), fornication (consensual sexual intercourse between two unmarried persons(men vs men or women vs women)), and homosexuality (consensual sexual relations between same-sex partners).
In the four schools of Sunni fiqh (Islamic jurisprudence), and the two schools of Shia fiqh, the term zina is a sin of sexual intercourse or unlawful activity that is not allowed by Sharia in Islam as a hudud crime (class of Islamic punishments that are fixed for certain crimes that are considered to be “claims of God”). To prove an act of zina, a Qazi (religious judge) in a sharia court relies on an unmarried woman’s pregnancy, the confession in the name of Allah(SWT), or four witnesses to the actual act of penetration. The last two types of prosecutions are uncommon; most prosecuted cases of zina in the history of Islam have been pregnant unmarried women.
Islam Zina
In some schools of Islamic law, a pregnant woman accused of zina who denies sex was consensual must prove she was raped with four eyewitnesses testifying before the court. This has led to many cases where rape victims have been punished for zina.
Zina is a crime in Islam and the person who committed to this activity will be in hell at the day of Judgment. In Islam the person who do this act is called Zani. Zina is one of the most prominent symbol of day of judgment day. In previous day of Islam there is a very hard punishment of Zina. While today modern World Zina is spreading in Muslims like poison.
It was narrated from Abu Hurayrah that the Prophet Muhammad (peace and blessings of Allah be upon him) said: “Allah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.”
Narrated by al-Bukhaari, 5889; Muslim, 2657.
First o all we need to know that, It is not permissible or allow for the Muslim to long for the things that lead to zina, such as kissing, being alone, touching and looking, for all these things are haraam in Islam and lead to the greater evil which is zina in Islam.
Allaah says (interpretation of the meaning):
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allah Forgives him)”
[al-Isra’ 17:32]
Looking at that which is forbidden is one of the arrows of the Shaitaan, which leads a person to doom, even if he/she did not do it intentionally at first. Allah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”
[al-Noor 24:30-31]
Can you Think about how Allah connects the issue of lowering the gaze with the issue of protecting your private parts (guarding one’s chastity) in these verses, and how lowering the gaze is mentioned many times, before protecting the private parts, because the eye direct relation with heart.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
In these two verses, Allah commands/order the believing men and women to lower their gaze and guard their chastity, which is because of the serious reason/nature of zina in Islam and leads to great corruption/mistake among the Muslims. Letting one’s gaze wander freely is one of the reason of sickness in the heart and the reason of immoral actions, whereas lowering the gaze means, to keeping oneself safe from that. Hence Allah says (interpretation of the meaning):
Zina in Quran
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.”
[al-Noor 24:30]
Lowering one’s gaze and guarding one’s chastity is purer for the believer in this world and in the Hereafter, whereas letting one’s gaze wander freely and not guarding one’s chastity are among the greatest causes of doom and punishment in this world and in the Hereafter. We ask Allaah to keep us safe and sound.
Allah says: He is All-Aware of what people do, and you cannot hidden something from him. This is a warning to the Muslims(believer) against doing that which Allah has forbidden and turning away from that which Allah has prescribed for him, and it is a reminder to him that Allah sees him/her and aware/knows all that he/she does, whether it is good or otherwise(bad). As Allah says (interpretation of the meaning):
“Allaah knows the fraud of the eyes, and all that the breasts conceal”
[Ghaafir 40:19]
End quote. From al-Tabarruj wa Khataruhu.
The Muslim has to fear his Lord in secret and in public, and keep away from that which Allah has forbidden of being alone with a member of the opposite sex, looking, shaking hands, kissing and other haraam actions which lead to the immoral action of zina.
punishment for Zina
The sinner should not be deceived into thinking that he will not commit zina and that he will stop at these haraam actions and not go that far, for the Shaytaan will never leave him alone. There is no hadd punishment for these haraam actions, such as kissing etc., because the hadd punishment is only for intercourse (zina), but the judge may punish him with a ta’zeer punishment to deter him and others like him from committing these sins.
Types of Zina
Ta’zeer punishments may be prescribed for every sin for which there is no hadd punishment or kafaarah, Well there is three kinds of sins: those sins for which there is a hadd punishment but no kafaarah is required; second for which kafaarah is required but there is no hadd punishment; and third for which there is neither a hadd punishment nor kafaarah. The first type of sin includes such crimes as stealing, drinking alcohol, zina and slander. The second sin includes having intercourse/sex during the day in Ramadaan, or when in ihraam. The third type of sin includes having intercourse/zina with a slave girl who is owned jointly with someone else, or kissing a na-mahram woman and being alone with her, entering the public baths without a waist wrapper, eating haraam meat, blood and pork.
I’laam al-Muwaqqa’een, 2/77
Adultery Islam
The men or women who has committed any of these sins/actions has to ask forgivness from Allah, for whoever ask forgivness from Allah, He will accept his repentance, and the one who repents is like one who did not sin.
One of the greatest means of apology for such sins is offering the five time daily salah regularly and on particular azan time. The Prophet (peace and blessings of Allah be upon him) said: “The five daily prayers, and from one Jumu’ah to the next, and from one Ramadaan to the next, expiates for the sins that come in between, so long as you avoid major sins.” Narrated by Muslim, 1/209 And Allah knows best.
kaffara for Zina
Ibn Abbaas (RA) said: There is no major sin if one asks for forgiveness, and there is no minor sin if one persists in repeating it.
So if one person wants to repent from having made the great sin of Zina he should remember this thing..
Do not despair, for Allah the Most Exalted and Glorified said in the Quran “Say: Oh my servants who have transgressed against their souls! Despair not of the mercy of Allah, for Allah forgives all sins; for He is oft-forgiving, most merciful.” [Surah 39, Verse 53]
The Battle of the Camel, sometimes called the Battle of Jamal or the Battle of Bassorah, took place at Basra, Iraq on 7 November 656. The beginning of the Battle of the Camel started as Kharjites spread false[] rumors to all the companions of Muhammed including his wife A’isha. A’isha heard about the killing of Uthman (644-656), the third Caliph. At the time she was on a pilgrimage to Mecca, and it was on this journey that she became so angered by his unavenged death, and the naming of Ali as the fourth caliph, that she took up arms against those supporting Ali. She gained support of the big city of Basra, and for the first time, Muslims took up arms against each other. This battle is now known as the First Fitna, or Muslim civil war.
Preparation for battle
They evidently believed that Ali was wrong to occupy himself in other tasks before finding Uthman’s murderer. They challenged Ali’s caliphate under the claim that Ali had been unsuccessful in finding Uthman’s murderer, claiming Qisas for Uthman. While passing Medina, on their way to Iraq, Aisha, Talha and Zubair passed a group of Umayyads leaving Medina led by Marwan who said that the people who had killed Uthman, had also been causing them trouble. Everyone then went to Basra, which was the beginning of the first civil war in Islam. Some historians put the number at around 3000 people.
On learning of the advance of Aisha, Talha and Zubair, Ali set out to meet them. He had with him only 700 men. Too weak to proceed, he camped at a desert well in Nejd. He sent his elder son Hasan, in company with former Kufa governor Ammar ibn Yasir, to request assistance from Kufa; their appeal eventually had the desired effect. Several thousand men from Kufa reinforcing his army, Ali was now ready for battle, and descended upon Basra.
Zubair and Talha, then went out to meet Ali. Not all Basra was with them. Beni Bekr, the tribe once led by the second Caliph, joined the army of Ali. Beni Temeem decided to remain neutral.
On learning of the advance of Aisha, Talha and Zubair, Ali set out to meet them. He had with him only 700 men. Too weak to proceed, he camped at a desert well in Nejd. He sent his elder son Hasan, in company with former Kufa governor Ammar ibn Yasir, to request assistance from Kufa; their appeal eventually had the desired effect. Several thousand men from Kufa reinforcing his army, Ali was now ready for battle, and descended upon Basra.
Zubair and Talha, then went out to meet Ali. Not all Basra was with them. Beni Bekr, the tribe once led by the second Caliph, joined the army of Ali. Beni Temeem decided to remain neutral.
Battle
Writer Leila Ahmed claims that it was during this engagement that Muslims fought Muslims for the first time. The battle was a reflection of pre-Islamic practices of bloodshed for vigilante causes.
Some chieftains of the Kufa tribes contacted their tribes living in Basra. A Chieftain contacted Ali to settle the matter. Ali did not want to fight and Ali agreed to negotiate. He then contacted Aisha and spoke to her, “Is it not wise to shed the blood of five thousand for the punishment of five hundred” She agreed to settle the matter. Ali then met Talha and Zubair and told them about the prophecy of Muhammad. Ali’s cousin Zubair said to Ali “What a tragedy that the Muslims who had acquired the strength of a rock are going to be smashed by colliding with one another”. Both Talha and Zubair did not want to fight and left the field. Everyone was happy, but not the people who had killed Uthman and the supporters of the Qurra, who later became the Khawarij. They thought that if a settlement was reached, they would not be safe. The Qurra launches a night attack and started burning the tents. Ali tried to restrain his men but no one was listening. Everyone thought that the other party had committed breach of trust. Confusion prevailed throughout the night. The Qurra attacked the Umayyads and the fighting started.
Talhah had also left. On seeing this, Marwan who was also manipulating everyone shot Talhah with a poisoned arrow saying that he had disgraced his tribe, by leaving the field. According to some Shia accounts Marwan ibn al-Hakam shot Talha, who became disabled in the leg by the shot, and was carried into Basra, where he died later of his wound. According to Shia sources Marwan said,
Some chieftains of the Kufa tribes contacted their tribes living in Basra. A Chieftain contacted Ali to settle the matter. Ali did not want to fight and Ali agreed to negotiate. He then contacted Aisha and spoke to her, “Is it not wise to shed the blood of five thousand for the punishment of five hundred” She agreed to settle the matter. Ali then met Talha and Zubair and told them about the prophecy of Muhammad. Ali’s cousin Zubair said to Ali “What a tragedy that the Muslims who had acquired the strength of a rock are going to be smashed by colliding with one another”. Both Talha and Zubair did not want to fight and left the field. Everyone was happy, but not the people who had killed Uthman and the supporters of the Qurra, who later became the Khawarij. They thought that if a settlement was reached, they would not be safe. The Qurra launches a night attack and started burning the tents. Ali tried to restrain his men but no one was listening. Everyone thought that the other party had committed breach of trust. Confusion prevailed throughout the night. The Qurra attacked the Umayyads and the fighting started.
Talhah had also left. On seeing this, Marwan who was also manipulating everyone shot Talhah with a poisoned arrow saying that he had disgraced his tribe, by leaving the field. According to some Shia accounts Marwan ibn al-Hakam shot Talha, who became disabled in the leg by the shot, and was carried into Basra, where he died later of his wound. According to Shia sources Marwan said,
BY GOD, NOW I WILL NOT HAVE TO SEARCH FOR THE MAN WHO MURDERED UTHMAN.
While in the Sunni sources it says that he said that Talha had disgraced his tribe, by leaving the field.
With the two generals Zubair and Talhah gone, confusion prevailing and the Qurra and the Umayyads fought.
Qadi Kaab ibn Sur of Basra held the Quran on his head and then advised Aysha to mount her camel to tell people to stop fighting, until he was killed by arrows shot by the forces of Ali. As the battle raged Ali’s forces targeted their arrows to pierce the howdah of Aisha. The rebels lead by Aisha then gathered around her and about a dozen of her warriors were beheaded while holding the reins of her camel. However the warriors of Ali faced much casualties during their attempts to reach Aisha as dying corpses lay pilled in heaps. The battle only came to an end when Ali’s troops as commanded attacked the camel from the rear and cut off the legs of the beast. Aisha fled from the arrow-pierced howdah and was captured by the forces of Ali.
With the two generals Zubair and Talhah gone, confusion prevailing and the Qurra and the Umayyads fought.
Qadi Kaab ibn Sur of Basra held the Quran on his head and then advised Aysha to mount her camel to tell people to stop fighting, until he was killed by arrows shot by the forces of Ali. As the battle raged Ali’s forces targeted their arrows to pierce the howdah of Aisha. The rebels lead by Aisha then gathered around her and about a dozen of her warriors were beheaded while holding the reins of her camel. However the warriors of Ali faced much casualties during their attempts to reach Aisha as dying corpses lay pilled in heaps. The battle only came to an end when Ali’s troops as commanded attacked the camel from the rear and cut off the legs of the beast. Aisha fled from the arrow-pierced howdah and was captured by the forces of Ali.
Ali’s cousin Zubair, was by then making his way to Medina and he was killed in an adjoining valley.
Aisha’s brother Muhammad ibn Abi Bakr, who was Ali’s commander, then approached Aisha.
Ali then met Aisha, who was at that time aged 45, there was reconciliation between them and Ali pardoned Aisha. He then sent Aisha to Medina under military escort headed by her brother Muhammad ibn Abi Bakr, one of Ali’s commanders. She subsequently retired to Medina with no more interference with the affairs of state. Muhammad ibn Abi Bakr was the son of Abu Bakr, the adopted son of ‘Ali ibn Abi Talib, and the great-grandfather of Ja‘far al-Sadiq. Muhammad ibn Abi Bakr was raised by Ali alongside Hasan and Husein. Hassan also accompanied Aisha part of the way back to Medina. Aisha then started teaching in Medina and deeply resented Marwan.
Tom Holland writes in the best selling book “The shadow of the sword, The Battle for Global Empire and the End of the Ancient World “Marwan was fabulously venal and slippery. Nothing he had done had helped to improve his reputation for double dealing.
Aisha’s brother Muhammad ibn Abi Bakr, who was Ali’s commander, then approached Aisha.
Ali then met Aisha, who was at that time aged 45, there was reconciliation between them and Ali pardoned Aisha. He then sent Aisha to Medina under military escort headed by her brother Muhammad ibn Abi Bakr, one of Ali’s commanders. She subsequently retired to Medina with no more interference with the affairs of state. Muhammad ibn Abi Bakr was the son of Abu Bakr, the adopted son of ‘Ali ibn Abi Talib, and the great-grandfather of Ja‘far al-Sadiq. Muhammad ibn Abi Bakr was raised by Ali alongside Hasan and Husein. Hassan also accompanied Aisha part of the way back to Medina. Aisha then started teaching in Medina and deeply resented Marwan.
Tom Holland writes in the best selling book “The shadow of the sword, The Battle for Global Empire and the End of the Ancient World “Marwan was fabulously venal and slippery. Nothing he had done had helped to improve his reputation for double dealing.
Casualties
According to historian William Muir, 10,000 people lost their life in this battle, with each party bearing equal loss. In the three days after the battle, Ali performed a funeral service for all the dead from both parties.
Aftermath
Ali’s forces overcame the rebels, and the defeated army was treated with generosity. Ali met Aisha, who was at that time aged 45, there was reconciliation between them. He sent her back to Medina under military escort headed by her brother Muhammad ibn Abi Bakr, one of Ali’s commanders. She subsequently retired to Medina with no more interference with the affairs of state.
Talha, who became disabled in the leg by the shot and fled the battlefield was carried into Basra, where he died later of his wound.
When the head of Zubayr ibn al-Awwam was presented to Ali by Ahnaf ibn Qais, the Caliph Ali couldn’t help but to sob and condemn the murder of his cousin. This reaction caused Ahnaf ibn Qais resentment, and, drawing his sword, stabbed it into his own breast.
Marwan I and the Qurra (who later became the Khawarij) manipulated every one and created conflict. Marwan was arrested but he later asked Hassan and Hussein for assistance and was released.
Ali was later killed by a Kharijite Abd-al-Rahman ibn Muljam while he was praying in the mosque of Kufa.
Two decades later, after years of planning and scheming and making every one else fight, Marwan came to power in Syria and the Qurra (the Kharijites) established a state in Southern Iraq.
Talha, who became disabled in the leg by the shot and fled the battlefield was carried into Basra, where he died later of his wound.
When the head of Zubayr ibn al-Awwam was presented to Ali by Ahnaf ibn Qais, the Caliph Ali couldn’t help but to sob and condemn the murder of his cousin. This reaction caused Ahnaf ibn Qais resentment, and, drawing his sword, stabbed it into his own breast.
Marwan I and the Qurra (who later became the Khawarij) manipulated every one and created conflict. Marwan was arrested but he later asked Hassan and Hussein for assistance and was released.
Ali was later killed by a Kharijite Abd-al-Rahman ibn Muljam while he was praying in the mosque of Kufa.
Two decades later, after years of planning and scheming and making every one else fight, Marwan came to power in Syria and the Qurra (the Kharijites) established a state in Southern Iraq.
Image and legacy of A’isha
The name of the battle refers to the camel ridden by Āʿisha and that once the camel had fallen, the battle was over. Some Muslim scholars believe the name was recorded as such in history to avoid linking the name of a woman with the name of a battle.
Although Āʿishah’s role in the Battle of the Camel is very controversial, it is clear that some see her as a role model for Muslim women in politics and other roles of leadership. Fatima Mernissi is an example of a Muslim feminist and scholar who sees Āʿishah as a model for her an other women. She proves this through her works by questioning the authority of the Hadith that say women should not lead. Specifically, she states as the mission of her text that “This book is a vessel journeying back in time in order to find a fabulous wind that will swell our sails and send us gliding toward new worlds, toward a time both far away and near at beginning of the Hejira, when Muhammad could be a lover and a leader hostile to all hierarchies, when women had their place as unquestioned partners in a revolution that made the mosque an open place and the household temple of debate”. By stating this as her mission she highlights that she would like people to remember the time of clear gender equality and leadership, as demonstrated by Āʿishah. A’isha’s symbolic significance for believers is justified through her close proximity to the Muhammad. “Identified as part of the new Islamic female elite, the mothers of the believers, Āʿisha’s political importance was not achieved, but ascribed.”
Although Āʿishah’s role in the Battle of the Camel is very controversial, it is clear that some see her as a role model for Muslim women in politics and other roles of leadership. Fatima Mernissi is an example of a Muslim feminist and scholar who sees Āʿishah as a model for her an other women. She proves this through her works by questioning the authority of the Hadith that say women should not lead. Specifically, she states as the mission of her text that “This book is a vessel journeying back in time in order to find a fabulous wind that will swell our sails and send us gliding toward new worlds, toward a time both far away and near at beginning of the Hejira, when Muhammad could be a lover and a leader hostile to all hierarchies, when women had their place as unquestioned partners in a revolution that made the mosque an open place and the household temple of debate”. By stating this as her mission she highlights that she would like people to remember the time of clear gender equality and leadership, as demonstrated by Āʿishah. A’isha’s symbolic significance for believers is justified through her close proximity to the Muhammad. “Identified as part of the new Islamic female elite, the mothers of the believers, Āʿisha’s political importance was not achieved, but ascribed.”
Sunni and Shi’i Split
Āʿisha’s depiction in regards to the first civil war in the Muslim Community reflected the molding of Islamic definition of gender and politics. Sunni Muslims recognized the tension between Āʿisha’s exemplary status as the acknowledged favorite wife of Muhammad and her political actions as a widow. The Sunni task was to assess her problematic political participation without complete disapproval. Shi’i Muslims faced no such dilemma in their representation of the past. Āʿisha had opposed and fought ‘Ali ibn Abi Talib, the Shi’i male political and spiritual ideal in the Battle of the Camel. Her involvement in the first fitna provoked Shi’i scorn and censure, while Sunni authors had the more difficult task of defending her.
Participants
Soldiers of Caliph Ali’s Army
- Ali
- Malik al-Ashtar
- Hasan ibn Ali
- Hussain ibn Ali
- Ammar ibn Yasir
- Muhammad ibn Abi Bakr
- Muslim ibn Aqeel
- Harith ibn Rab’i
- Jabir ibn Abd-Allah
- Muhammad ibn al-Hanafiyyah
- Abu Ayub Ansari
- Abu Qatada bin Rabyee
- Qays ibn Sa’d
- Qathm bin Abbas
Soldiers of Aisha’s Army
- Aisha
- Talha ibn Ubayd-Allah
- Muhammad ibn Talha
- Zubayr ibn al-Awwam
- Marwan ibn al-Hakam
- Abd al-Rahman I
- Abdullah ibn al-Walid (KIA)
- Abdullah ibn Hakim (KIA)
- Abdullah ibn Saffron
- Yahya ibn Hakim ibn Safwan
- Amir ibn Mascud ibn Umayya ibn Khalaf
- Ayyiib b. Habib b. Alqama b. Rabia
- Utba
- Abdullah ibn Abi Uthman ibn al-Akhnas ibn Sharlq (KIA)
Others involved
- Abd-Allah ibn Umar
- Hafsa bint Umar
- Umm Salama Hind bint Abi Umayya
Unclassified
- Abdullah bin Aamir Hadhrami of Makkah
- Ya’la bin Umayya
- Abdullah bin Aamir bin Kurayz of Basra
- Saeed bin Aas
- Mughira bin Shaaba
Prophet Muhammad Biography:
The Holy Prophet Hazrat Muhammad (S.A.W) is the last messenger of Allah. Allah sent him to guide the humanity. Allah also revealed the last holy Book, the Holy Quran to Hazrat Muhammad (S.A.W). After him, there is no need of another messenger of Allah. The chain of revelation from Allah ends on our Holy Prophet (S.A.W). In this post, I am going to share with you Prophet Hazrat Muhammad (S.A.W) biography briefly.
Life of Prophet Muhammad from Birth to Death:
- Our Holy Prophet Muhammad (S.A.W) took birth in 570 CE in Makkah. His (S.A.W) father had died before his birth. The name of his (S.A.W) grandfather was Abd al-Muttalib. Abd al-Muttalib took the responsibility of a guardian. He was the head of the tribe Quraish.
- The name of Prophet Muhammad (S.A.W) mother was Hazrat Bibi Aminah. She died when Holy Prophet (S.A.W) was only five to six years old. At the age of eight years, his (S.A.W) grandfather also passed away.
- Abu Talib was the uncle of Holy Prophet (S.A.W). After the death of Abdul-Muttalib, Abu Talib became his (S.A.W) guardian. Abu Talib had also a respectable status in in Mecca. At the age of 12 years, he (S.A.W) and his uncle went to Syria.
- At the age of 25 years, a 40 years old woman named Khadija, a wealthy merchant, hired Holy Prophet (S.A.W). The honesty of Holy Prophet Muhammad(S.A.W) inspired her and she proposed Holy Prophet (S.A.W). He (S.A.W) accepted her proposal and got married to Khadija (R.A).
- People knew Holy Prophet Hazrat Muhammad (S.A.W) by the names of Al Ameen and Al Sadiq. At this time, there were 360 idols in Kaaba. People used to worship idols.
- He used to go to the cave of Hira for meditation. At the age of 40 years, Allah sent his first revelation to him. He (S.A.W) got terrified, came to the home and told the story to Hazrat Khadija. Waraqa, the old saintly man and the cousin of Hazrat Khadija confirmed that he (S.A.W) is the expected prophet of Allah.
- Hazrat Khadija accepted Islam first of all and remained with you in every difficulty. Gabriel used to visit Holy Prophet Hazrat Muhammad (S.A.W) with the verses of Holy Quran and the revelation of Holy Book completed in a period of 23 years.
The Last Messenger of Allah/Muhammad the messenger of Allah:
- After the revelation, Holy Prophet (S.A.W) started preaching the message of Allah secretly. After a period of 2 to 3 years, he (S.A.W) started preaching openly. He (S.A.W) faced hostility and opposition from the worshipers of idols. But, he (S.A.W) carried on preaching.
- Many people converted to Islam this way including his (S.A.W) slaves, friends, and cousins. In a period of three years after the revelation, 40 people in total converted to Islam. His uncle Abu Lahab and other leaders of Quraish strongly opposed you. He (S.A.W) did not stop.
- After all this, Quraish started beating and torturing the people who converted to Islam. They boycotted the Muslims. They also used to ridicule and humiliate Holy Prophet (S.A.W).
- During the 10th year of Prophet after the death of Hazrat Muhammad (S.A.W) uncle and wife Khadija, he (S.A.W) migrated to Madina. Then Prophet Muhammad (S.A.W) left for Yathrib for preaching. In Yathrib, he (S.A.W) established an Islamic Community. This way, Islam began to spread in the world.
- The group of Muslims left in Makkah also migrated to Madina. Enemies of Islam were against the spread of Islam. They started creating misfortunes for the Muslims in Medina too. Muslims and he (S.A.W) fought many battles including Badr, Khandaq, and Uhud etc.
- In the sixth year of Hijra, the treaty of Hudaybia took place. In the 8th year of Hijra, Holy Prophet Muhammad (S.A.W) conquered Makkah after the violation of Hudaybia treaty. The fall of Mecca opened a way to the spread of Islam now and all barriers removed.
- In the tenth year of the Hijra, Prophet Muhammad (S.A.W) performed his first and the last Hajj. After ten years of Migration to Madina, he (S.A.W) fell ill and died. Prophet Muhammad (S.A.W) continued spreading the message of Allah till his last breath.
This is all about Prophet Hazrat Muhammad(S.A.W) biography. Hazrat Muhammad (S.A.W) is a role model for us. He was sent for the betterment and guidance of humanity by Allah. His life has many moral lessons for us. We must try to follow the footsteps of our Holy Prophet Muhammad (S.A.W).
check this also
. Prayer Time (Namaz)
Women in Islam :
In the first instance, when we talk about Women in Islam, people may think that a Muslim woman is a victim of man, and society.Islam did not prevent woman from practicing any kind of jobs. However, Allah (SWT) equate between woman and man in all Qur’anic verses (Ayat) regarding worshiping, and treatments, with some limitations between both in dealing with each other, because only Allah –who creates everything – knows how to protect human values.
Dressing of Women’s:
Regarding the Islamic clothing of woman, which is criticized by westerns, it protects her freedom, without being hurt by others either spiritually or physically. Probably westerns have realized how they changed the woman’s body into a commodity that can be sold or bought, or used for advertisement with no limits and boundaries. Changing the woman in a commodity caused the destruction of societies, lost of siblings, and families, and raising the rates of harmful diseases, and all that is just due to the absence of the organized rules for people’s lives in societies that can’t be found only in a truthful religion as Islam.
Marriage Relationship:
Islam also ordered the relationship between man and woman regarding marriage and protects all rights of both parties. Women in Islam is not responsible for any expenditure of money on her family, even if she is working she has the complete freedom in spending her own money the way she likes “ of course in legitimate ways” that’s because the man in Islam is the one responsible for expenditure of money on his family and wife. This is the reason why the man inherits more because he has to spend the money on his whole family.Allah (SWT) has ordered man to respect woman, and treat her very well, whether she is his wife, or daughter, hitting (for any/no reason) is not allowed. There are conditions for hitting, and the messenger Muhammad (SAWS) described hitting by using the SEWAK (Islamic tooth brush, it is a very small woody stick, that is not hurting at all used just as a reminder). How the West treats women proves how Islam on the other hand protects them.
