The Plague of Prejudices

Published in "Hiba" magazine
www.hibamagazine.com

In the early seventh century, Prophet Muhammad (sa) in his Farewell Address sternly advised his followers that all people are created equal: “All humans are descended from Adam and Eve, there is no superiority of an Arab over a non-Arab, or of a non-Arab over an Arab, and no superiority of a white person over a black person or of a black person over a white person, except on the basis of personal piety and righteousness.”

This sermon highlighted the basic religious and ethical ideals for maintaining a society based on justice and equality. The Prophet (sa) was well aware of ill feelings that have plagued the human kind since the time of Habeel and Qabeel. Prejudices due to race, nationality, age, gender, religion and social class have been rampant throughout the ages. However, in today’s global world with its increasing mixing of populations, the prejudices are hitting record highs. Let us take a closer look at the prejudices, reasons of their formation and ways to overcome them.   

Formation of Prejudices

Prejudices are unjustified or incorrect attitudes (usually negative) we have toward our fellow human beings based solely on an individual’s belonging to any social group. Prejudices influence, how we behave towards other people and interact with them, often even unconsciously without ourselves realizing it.

Under the influence of prejudices, we tend to think that every person of a certain group carries the characteristics of that entire group (“they are all the same” attitude) and fail to look at each person as a unique individual. Commonly prejudices are expressed through negative feelings, stereotyped beliefs and an inclination to discriminate against members of a particular group. In severe cases, prejudices may result in violence.

Generally, prejudices are based on stereotypes, which are simplified assumptions about a group, resulting from one’s prior experience or beliefs. Psychologists claim that stereotypes emerge as part of normal human thinking in the process of trying to make sense of the world around us and sorting information (people, ideas, objects, etc.) into mental categories. Such categorizing of information makes our life easier, because it allows to interact and react quickly, but it may also lead to mistakes and thus result in negative prejudices, especially when we feel uncomfortable about a situation.

Overcoming Prejudices

Western psychologists have suggested a variety of ways for overcoming and possibly even eliminating prejudices. Some of them are:

1)      training people to become more empathetic in general;
2)      increasing contact with members of other social groups;
3)      making people aware of the inconsistencies in their own beliefs;
4)      gaining public support for anti-prejudice social norms;
5)      passing laws that would grant equal treatment of all groups of people.

As a comprehensive way of life, Islam offers us ethical guidance on interaction with others – the Quran and the Sunnah put forth teachings, by observing which Muslims can cut the menace of prejudice in its root, without ever letting it bloom. 

1)      Empathy

Abu Hamzah Anas bin Malik (rtam) has narrated that the Prophet (sa) said: “None of you will believe, until you love for your brother what you love for yourself.” (Bukhari, Muslim)

Love for your brother what you love for yourself command embodies empathy that prevents prejudices from forming – if we step into the shoes of others and care for them like we care for ourselves, we will not develop superiority complex or condescending attitude. Naturally, we will see them as our equals. 

 

2)      Interaction with Other Social Groups

“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.” (An-Nisaa 4:36) 

This verse of the Quran encompasses a powerful command for interaction with different social groups – right after our duties to Allah (swt), we have to do good to those around us. Thus, our social interaction should not be marred by negativity or ill feelings towards anyone but rather guided by our efforts of creating a positive environment – doing good to all. Following this advice will not only help us ourselves become a better human being but will change the attitude of others towards us as well – it truly is hard to harbour prejudices towards a person, who does good to you.

The Prophet (sa) said: “The best friend in the sight of Allah is the friend who is best to his friends; and the best neighbour is the neighbour who is best to his neighbours.” (Tirmidhi)

We must remember that neigbours are not only those, who live in the same building with us or have a house next to ours. Your roommate may be your neighbour, your office colleague may be your neighbour, and even the person sitting next to you on the bus may be your neighbour at that point of time.

3)      Advising Others Against Evil

Allah (swt) says in the Quran: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal-Imran 3:110)

If first two guidelines for eliminating prejudices focused on our own selves, then the third one calls to action regarding others. Enjoining good and forbidding evil is a basic duty of every Muslim. Thus, if we see anyone displaying prejudices, we should actively advise such person against it. However, while giving this sincere advice, we should take care to avoid the pitfall of condemning, as it may lead to our own display of superiority. Maintaining this fine line between the two may not be easy but can be learned and consciously put into practice. 

The Prophet (sa) said: “Oh, you, group of people, that believe with your tongues, while not with your hearts! Do not abuse the Muslims nor seek after their faults. For indeed, he who seeks after their (other people’s) faults, Allah will seek after his faults. And whomsoever has Allah seek after his faults, He will expose them, even if he may have committed them in the privacy of his own home.” (Ahmad, Dawood)

We must also remember that Allah (swt) regards Muslims as Auliya (allies, helpers, supporters, friends, protectors) of each other: “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong…” (At-Taubah 9:71). Therefore, it is our duty to be genuinely concerned about our brothers and sisters in faith, steering free from any prejudices. May Allah (swt) help us all to uphold the standards set for us by Prophet Muhammad (sa) in his farewell sermon, ameen.

"The Signs before the Day of Judgement" by Ibn Kathir

Author: Ibn Kathir
Title: "The Signs before the Day of Judgment" (96 p.)
Publisher: Dar Al Taqwa Ltd.
Availability:
http://www.simplyislam.com/iteminfo.asp?Item=1209 (£ 4.46)
http://onlineislamicstore.com/b2989.html ($ 8.25)

“Draws near for mankind their reckoning, while they turn away in heedlessness” (Surah Al-Anbiya 21:1).

According to Abu Hurayrah, the Prophet said: “By Him, Who sent me with the Truth, this earth will not pass away, until people are afflicted with landslides, are pelted with stones, and are transformed into animals.” The people asked: “When will that be, o Messenger of Allah?” He said: “When you see women riding in the saddle, when singers are common, when men lie with men and women with women.” (al-Haythami, “Kitab al-Fitan”)

High-rise buildings in the Middle East, break-up of family structure, increased frequency of earthquakes, divisions within the Muslim Ummah… What to expect next? Where do we stand at the moment in Allah’s magnificent plan for this world and the entire universe? What signs are yet to come before the hour of the final reckoning? Ibn Kathir’s “The Signs before the Day of Judgment” describes the events revealed by Allah and foretold by our Prophet (saw).

Ibn Kathir (701 - 774 AH), one of the leading Islamic scholars of the 8th century, was a student of Ibn Taymiya and Ibn al-Qayyim. Thanks to his excellent memory, he became known as Qadi, a master scholar of Hadeeths, and a Mufassir or Quran commentator. Based on narrations of authentic Hadeeths and Tafsir of the Companions, Ibn Kathir’s commentary on the Quran (“Tafsir ibn Kathir”) is among the best and most widely used ones today.

“The Signs before the Day of Judgment” is a translated into English extract from Ibn Kathir’s 14 volumes work under the name of “Al-Bidayah wa-Nihayah.” “Al-Bidayah” is a history book, consisting of three main sections: (1) pre-Islamic period of Jahiliyyah (ignorance), revelation of the Quran, and formation of the Muslim community; (2) period of the rightly guided Caliphs and Muslim dynasties, including the lifetime of the author; (3) predictions about the end of the world.

During translation, “The Signs before the Day of Judgment” have been edited and adapted to the relevance level of the modern English-speaking reader. The Hadeeths this book contains are carefully selected for specifically illustrating the signs, warnings, and disasters that will occur in the last days of this world. The book consists of 28 chapters, which describe such topics as the Fitan (tribulations) of the last days, the greater signs of the Hour, the appearance of Mahdi and Dajjal, the descent of Jesus, the appearance of Gog and Magog, the destruction of Kabah, and the emergence of the Beast. It describes also the natural signs of rising of the sun from the West, the smoke at the end of the times, and the heavy rain before the Day of Resurrection. The final chapter of the book pays special attention to the people, who will be alive at the end of time.

The fact that many signs mentioned in ibn Kathir’s work have already taken place indicates the alarming closeness of the last days. May Allah instill in the hearts of the believers a genuine wish to look beyond the events described in this book and prepare themselves for the meeting with the Lord of the Worlds.

Avots: http://www.hibamagazine.com/

"The Road to Makkah" by Muhammad Asad

Author: Muhammad Asad
Title: "The Road to Makkah" (380 p.)
Publisher: Dar Al-Andalus, 1985
380 pages

“A very rare and powerful book, raised completely above the ordinary by its candor and intelligence… And what we gain is a cultural reorientation which should permanently affect our view of the world” (New York Post).

“… a Muslim’s acquiescence to fate relates to the past and not to the future: it is not a refusal to act, to hope and to improve, but a refusal to consider past reality as anything but an act of God” (The Road to Makkah 159).

Those familiar with the history of Pakistan will easily recognize the name of Muhammad Asad – an extraordinary man, who worked together with the great poet-philosopher Muhammad Iqbal on the idea of Pakistan, when it was no more than a visionary dream, and implemented the ideals of Islam in the newly formed Muslim state.

In 1947, Muhammad Asad was called by the government of Pakistan to organize and direct a Department of Islamic Reconstruction. After two years, he was transferred to the Pakistan Foreign Service and appointed Head of the Middle East Division in the Foreign Ministry. Later, Asad also served in Pakistan’s Mission to the United Nations in New York.

It was during Asad’s service in New York that his European and American friends began wondering “how a man of Western birth and upbringing could have so fully, and apparently with no mental reservation whatsoever, identified himself with the Muslim world; how had it been possible for him to exchange his Western cultural heritage for that of Islam, and what it was that had made him accept a religious and social ideology, which – they seemed to take for granted – was vastly inferior to all European concepts” (2).

Prompted by an American friend, Asad, first in a joke but later seriously, took up the task to set down the story of his life. In 1952, he resigned from the Pakistan Foreign Service with the goal to write a book that would “lift the heavy veil, which separates Islam and its culture from the Occidental mind … [and] contribute to a mutual understanding between the Islamic and Western worlds” (8). Asad realized that his unique position of a Muslim with western origin gave him a great opportunity “to speak the intellectual languages of both Islam and the West” (8). Thus, this book was born.

The Road to Makkah covers the years of Asad’s life, before he left for India to join Iqbal. He starts out with the early years of his childhood in a Polish city of Lwow, where he spent long hours studying the Jewish scriptures for reinforcing his family heritage. Further, Asad covers the exciting years he spent as a foreign correspondent for Continental newspapers – the time of extensive travels throughout the Middle East. After becoming Muslim in 1926, Asad lived for nearly six years in Arabia, enjoying special favors and close friendship of King Ibn Saud.

The narrative of the book is built in two plains, the primary being Asad’s last desert journey to Makkah in the late summer of 1932 and the secondary – flashbacks to the different stages of his earlier life that led him to finding his spiritual path to Allah – his very own ‘road to Makkah.’

Scenic beauty of Arabia, deeply thoughtful conversations on human nature and principles of Islam, informed comments on the Near Eastern affairs, the inside stories from the King Ibn Saud’s household, a brilliant autobiography and a captivating reading – in The Road to Makkah, you have it all!

Avots: www.hibamagazine.com

"Muslim Heroes" series by Naima Sohaib

Author: Naima Sohaib
Titles: “Aisha (ra) – A Role Model for Muslim Women,”
“Khalid Bin Waleed (ra): The Sward of Allah"
“Umar Bin Abdul Aziz (ra): The Fifth Rightly Guided Caliph”
English translator: Eeman Asif Misbah
Publisher: Sahar Publishers

The history of Islam has had its share of great personalities. Their piety, achievements and exemplary lives have already inspired many generations of Muslims. Keeping this history alive in the hearts of future generations will provide positive role models to emulate and learn from.

Through “Muslim Heroes Series,” translator Eeman Asif Misbah is introducing to the English readers the life stories of prominent personalities in Islamic history. These series is the translation of Naima Sohaib’s “Tareekh-e-Islami ki Azeem Shakhsiat,” a 500-page book in Urdu about twenty renowned Muslim scholars, reformists, revivalists, and caliphs of the last 1400 years.

Naima Sohaib, the author of the original Urdu book, holds Master’s degree in Islamic studies from University of Karachi and B.Sc. in mathematics from Lahore College for Women. She has also written several storybooks for children.

Eeman Asif Misbah is an MBA from Institute of Business Administration, Karachi. She is an expert in human resources management and general administration and has work experience in the financial sector. She converted from Hinduism several years ago, after serious studies of Islam. She is an eager reader of Islamic books, and her passion of learning about great personalities of Muslim history led her to the present translation work.

Presently, the “Muslim Heroes Series” consists of three books: “Aisha (ra),” “Khalid Bin Waleed (ra),” and “Umar Bin Abdul Aziz (ra).” The layouts of all the books follow the same lines, beginning with a general introduction of the personality, followed by chronological description of the lives and achievements.

The series open with Aisha (ra), the beloved wife of the Prophet (saw). Although much is known about this exceptional woman, she was included in N. Sohaib’s book because of her immense contribution to the Deen and exemplary devotion and sincerity towards Allah. The book leads the reader through the different stages of Aisha’s (ra) life: her childhood, her marriage with the Prophet (saw), and her life as a widow and transmitter of the knowledge she had acquired from the Prophet (saw). Separate chapters address also the abilities of Aisha (ra) as the teacher of the Ummah: her depth of knowledge and insight, her interpretation of the Quran and command over the Arabic, and her caution in acceptance of Ahadith.

“Khalid Bin Waleed (ra),” the second book in the series, introduces the greatest of Muslim commanders. His inspiring valor and complete trust on Allah brought him through more than a hundred battles and gave him success in conquering vast areas for the glory of Islam. Besides the great conquests of Khalid (ra), the reader will also learn about his remarkable skills at warfare: psychological tactics, element of surprise, and exploitation of the enemy’s weaknesses.

“Umar Bin Abdul Aziz,” the third book in the series, portrays the life of the fifth rightly guided Caliph. Along with his biography, the book describes Umar’s short two-and-a-half years rule, during which he revived the period of benevolent rule that prevailed during the caliphate of Abu-Bakr Siddique (ra), Umar Farooq (ra), Usman Ghani (ra), and Ali (ra). The reader will also learn about the process of Umar’s reforms: return of usurped wealth, withdrawal of illegitimate taxes, protection of the rights of non-Muslims, improvement of prisons, to mention a few.

“Muslim Heroes Series” will prove itself as excellent reading material for the whole family. Easily accessible language and attractive narrative style will introduce elders as well as teenagers to the exemplary lives of must-know personalities in Islamic history.

Avots: www.hibamagazine.com

"Closer than a Garment" by Muhammad al-Jibaly

Author: Muhammad al-Jibaly
Title: "Closer than a Garment: Marital Intimacy According to the Pure Sunnah" (200 p.)
Publisher: Al-Kitab & As-Sunnah Publishing
Availability:
http://www.simplyislam.com/52931.html (£ 8.95)
http://onlineislamicstore.com/b6202.html ($ 11.95)

“This book is an attempt to brush away many of the deviant ideas regarding sexuality that have crept into the minds and homes of the Muslims, and to present sexuality or intimacy as a pure and beneficent element of a Muslim’s life.”

Adhering to the teachings of the Quran and the guidance of the Sunnah in all aspects of life is the primary responsibility of every Muslim. Nowadays, when Islam has to stand up against the invasion of the western culture, it is especially important to have the right knowledge for sorting though the chaos of information showered on us by newspapers, magazines, the Internet, cable TV and so on. As we witness around the world the decay of family values and the outright denial of any norms regarding the acceptable expressions of sexuality, it is the time to hold closer than ever before to the guidance of Allah.

In “Closer than a Garment: Marital Intimacy According to the Pure Sunnah,” Muhammad al-Jibaly presents the contemporary Muslim reader with Quran and Sunnah based information about the ‘dos’ and ‘don’ts’ of sexual life in Islam. Al-Jibaly feels that “propagating the true Dawah …is a duty every Muslim should cherish.” Thus, he defines his mission to be to correct beliefs and practices, to invite to the true Deen, to warn against deviant beliefs and practices, and to purify the Sunnah. Al-Jibaly also emphasizes the significance of liberating the Islamic thought and presenting the Islamic solution.

Al-Jibaly tackles the subject of marital intimacy from a practical perspective, taking advantage of his many years long experience in the field of marriage and counseling. His arguments are always accurately articulated and supported by proper references from the Quran and the Sunnah or by the Fatwas of famous Muslim scholars.

The book is divided into nine chapters. The first chapter “Human Sexuality” serves as an introduction to the subject of the book, providing the readers with scientific and empirical information on human sexuality (sexual characteristics, sexual development, psychology of sex, sexual dysfunctions, and sexually transmitted diseases). In the subsequent chapters, Al-Jibaly addresses the following topics from Islamic perspective: etiquettes and prohibited acts of intimacy, ritual bath (Ghusl), the Awrah, Zina and its consequences, perversions and aberrations, and birth control. In addition to references from the Quran and the Sunnah, the chapter on birth control contains also the rulings of such renown scholars as Al-Albani, Ibn Baz, Al-‘Uthaymin, and Al-Fawzan.

Al-Jibaly’s “Closer than a Garment” is the second book of “The Muslim Family” series, with the other three being “The Quest for Love & Mercy: Fiqh of Marriage & Wedding in Islam,” “The Fragile Vessels: Rights and Obligations between the Spouses in Islam,” and “The Precious Sprouts: Islamic Regulations for Newborns.”

Last but not least, you can be sure that Al-Jibaly’s “Closer than a Garment” will have the answers to your questions and will live up to your expectations.

Avots: http://www.hibamagazine.com/

Al-Qarni's books

Author: Aiadh ibn Abdullah al-Qarni
Title 1: “Don’t be Sad” (476 p.)
Title 2: “You can be the Happiest Woman in the World: A Treasure Chest of Reminders” (270 p.)
Publisher: International Islamic Publishing House

“Be happy, at peace and joyful; and don’t be sad.”

Heavy load of responsibilities and increasingly less time for ourselves often leave us quite worn out and spiritually exhausted. Allah (swt) did not promise us a smooth and easy travel through life, for the life of this world is but a test, through which we can prove ourselves worthy of the eternal abode with our Lord. However, Allah (swt) has given us excellent scholars, who with their wisdom and great insights into the Quran and the Prophetic traditions can make our travel through life most pleasant and beneficent. Al-Qarni is one of such scholars, having the beautiful gift of being able to inspire people and fill their souls with the special radiance that comes from keeping eyes focused on the guidance of Allah (swt).

Aiadh ibn Abdullah Al-Qarni was born in 1397 AH. In 1422 AH, he obtained his Doctor’s degree from Imam Muhammad ibn Saud Islamic University. Al-Qarni has written on Hadeeth, Tafsir, Fiqh, Arabic literature, Sirah and biography as well as recorded more than 800 audiocassettes of Khutbahs, lessons, lectures and soirees. Originally written in Arabic, “Don’t be Sad” and “You can be the Happiest Woman in the World” are two of his books, which are now available also for the English readers.

In his introduction to “Don’t be Sad”, Al-Qarni says: “I wrote this book for anyone, who is living through pain and grief or who has been afflicted with a hardship, a hardship that results in sadness and restless nights. For the cure, I have filled the pages of this book with dosages taken from various sources – the Quran, the Sunnah, poetry, poignant anecdotes, parables and true stories.” Although based on the true religion of Allah (swt), Al-Qarni’s “Don’t be Sad” speaks to both Muslims and non-Muslims, since the nature of sorrow and despair crosses the boundaries of faiths. It might be objectionable to some that along with the Quran and the Sunnah the author quotes also Eastern and Western thinkers, but he does so claiming that “wisdom is the goal of every believer, wherever he finds it.”

As the title suggests, “You can be the Happiest Woman in the World” is written for women – Muslim women in particular. “My sister,” Al-Qarni addresses his Muslim reader, “read this book to help you cleanse your mind of the clutter of illusions and devilish whispers and show you the way to a sense of tranquility, faith, joy and happiness. (…) I have presented this book as a treasure chest filled with beautiful ideas, with which you may adorn your life.” Happiness is a treasure every woman strives to find and hold on to, when it’s achieved. Al-Qarni’s recommendations in this book are designed for encouraging the Muslim woman to rejoice in her religion and in the graces that Allah (swt) has bestowed upon her. Words of wisdom and practical advices from real life situations guide the readers of the book to the path of becoming the happiest women on earth.

Both Al-Qarni’s books are presented in an easy to grasp arrangement of chapters, each not longer than a page or two, which make a pleasant read. If at any time of the day you are looking for a dosage of inspiration or some soothing words of wisdom for your soul, take a cup of tea and relax for some minutes, as you read reading through a chapter of “Don’t be Sad” or “You can be the Happiest Woman in the World.”

Avots: http://www.hibamagazine.com/index.php?option=com_content&task=view&id=539&Itemid=125

Story of My Reversion

Drīzumā tiks tulkots latviski, inša Allāh.

Daiga (Khadija), a convert Muslim and a mother of five, lives in Latvia, a tiny Eastern-European country. No other Muslims in her hometown, except her. Her unusual ‘virtual’ conversion story and her full of determination new life in Islam are truly manifestations of the most amazing ways Allah (swt) can guide people towards Islam.

(1) What was your experience with religion before you encountered Islam?
Being a Catholic by birth, up till thirty years of age, I truly believed in Catholicism – it was not just a formality. I attended church together with my grandmother and mother and deeply believed in the values Catholicism stood for.

(2) What was it that turned you towards Islam?
It is difficult to pinpoint the very first influences. Around thirty years of age, due to several reasons, I was going through a crisis of personal values. The deceitfulness of Catholicism had extinguished in me the faith in the values I had believed in, and I found myself in some sort of a religious vacuum. I never lost faith in God. I am talking only about the form of religion - about the fall of Catholicism as a religion in my eyes and my heart. Essentially, it was due to the gap between what was preached in church and what was happening in the real life – both in the doctrines of the church and in the lives of the people around me. I was especially deeply affected by some of my mother’s beliefs – this was, most probably, among the strongest reasons that pushed me out of Catholicism.

My first meaningful encounter with Islam (before that it was only curiosity) came through online talks with a Muslim man from Morocco. I had never before met anyone so frank, sincere and clean. It was a great surprise that in today’s world there could be someone so sincere in intentions and thoughts. This made me interested in the reasons that let people keep their thinking and attitude towards life so pure. It was Islam.

(3) Can you describe the time, when you were moving towards Islam? Which angles of Islam influenced you the most and why?
It was not an easy time for me. After years of discords in family life, which ended with a divorce, I felt confused about my feelings and emotions. I had reached the critical point of needing stability – something, which would be permanent and profound. Since my faith in church was lost and the advice of my mother went against my convictions, I needed something to believe in. In Islam I saw what I had been missing – invariable and unchangeable values, stability, peace.

(4) What was the final drop towards accepting Islam?
In a sense, it was like a revelation. At some point, I got the feeling that, yes, this is what really matters. God is One, and things happen with me only by His mercy. Only the trust onto the One gives meaning to my life. When I internally accepted that Islam is what I have been missing, I felt complete happiness. I can say that I know and can describe what happiness is.

(5) How, where and to whom you said your Shahadah?
My Shahada, just like my second marriage, which followed after it, are virtual. I said my Shahadah over the Internet through Skype to my Muslim friend in Morocco and his friend.

(6) How did you begin practicing Islam?
I began practicing Islam right after my Shahadah. I was convinced that if I am a Muslim, then I have to do everything the right way. Initially, before memorizing the text, I was reading my Salah from paper and learned the recitation through computer softwares. I stopped wearing skirts above my ankles. In about a week, I accustomed my work colleagues to the idea that I will be wearing Hijab. On the first day, I came to work with a small scarf covering just my forehead and ears. After a couple days, I put on a small Hijab, which covered my entire head and was tied behind my neck. After a few more days, I was putting on Hijab properly – so that only my face could be seen. I had to start buying my clothes in second-hand store, because only there I found long enough skirts and blouses that were loose fitting and long.

(7) What was the reaction from your family like? And what about your work-place and hometown?
At work I was accepted almost without any comments. When I came in Hijab, somebody asked, if I would be coming now like this always, and I answered – yes. I think colleagues talked about it behind my back, but nobody said anything in front of me. However, they still cannot understand why I refuse to participate in company outings.

Children accepted me. May be because they did not really have a choice. I am the only one, who takes care of them, so they try to respect me. Time to time, I do hear rebukes from my eight-year-old son. He feels hurt that his mom is not like other moms. May be at school somebody has said something or laughed about him.

With my own mom I had (and still have) painful problems. Once, when we accidentally met on the street, my mom could not control herself and began yelling at me. It was a big shock for me, because usually she does not show her emotions openly, not even talking about public places. I got the feeling that I had hurt her so deeply that she would never be able to forgive me. At the moment, our relationship is better, but only till the moment my way of dressing or religion come in question.

In my hometown, I am the only one wearing Hijab. I have heard laughing, cursing and swearing. Even on the Internet I have read remarks that in Jekabpils (Daiga’s hometown) one is going around in ‘those rags.’

(8) Have you had any pleasant surprises after becoming Muslim?
The time, when I daily searched for, found and studied the materials on Islam was truly beautiful. I did not have surprises – it was a steady feeling of happiness. Islam really is a total model of life given to people by Allah (swt). If this model would be adhered to, people would live in harmony. The actual encounter with people in Islam has somewhat deteriorated my notions about Muslims, but not about Islam.

(9) Have you experienced any hurtful incidents because of your conversion?
I do not want to talk about the negative. I have had verbal attacks, painful feeling that my relatives are suffering.

(10) Are you keeping in touch with the local Latvian Muslim Ummah?
As far as I know, in Jekabpils there are no other Muslims except me. I have been a few times in the mosque in Riga (the capital) and attended the Eid celebrations. However, due to several reasons, I cannot attend the events in the mosque on regular basis. I have not met any Muslim for quite long now. Time to time, I correspond with sisters over the Internet. I am really longing to meet other Muslims for refreshing the feeling of unity, for strengthening my Imaan.

(11) Can you tell a little about your second marriage after conversion to Islam?
I divorced my first husband prior to accepting Islam. After becoming Muslim, I realized that I want to have a family in the true sense of this word. Not only my five children, but also a husband. After reading about Islam, I really liked the Muslim family model. I longed for being a good wife and mother.

Since in my surroundings I do not have any Muslims, I put an advertisement in a Muslim matrimonial website www.qiran.com. Letters poured. Initially, I was surprised that among Muslim men there are so many, who are ready to accept me with my five children. Only later I found out that just a small percentage of them have clean intentions. For some time, I was corresponding with quite many Muslim men. The experience ranged from unpleasant to shocking. Then, through the same website, I got a letter from a man in Makkah. He already had a wife and a large family. I was offered to become the second wife. Originally, Abuhamed is from Morocco. He has studied in France and now lives in Makkah. Although he had a degree in engineering, he is committed to studies of Islam and writes books.

After a virtual meeting with Abuhamed, his wife and family, I accepted his proposal. I was given many promises – that soon I would not have to work any more, so that I can become a full-time mother and wife, that he would come to Latvia for getting to know my children and that afterwards we would be able to live in KSA or in any other country of our choice. We were planning that I would help him with online Dawah activities. I was truly delighted!

However, life has put many hurdles in the way of our new family. My husband has dedicated his life to studies of Islam and writing about Islam, while I am working for earning at least a decent living for my children. We have met two times in Istanbul, Turkey. He was refused visa for Latvia. He is continuously asking me to come to Makkah, but how is it practically possible, if I have neither a Mahram to travel with, nor money for buying my ticket? It is also not possible for me to uproot my children from their current lives and ‘throw’ them into a completely different environment than they are used to. I keep praying to Allah (swt) for uniting our family soon.

(12) What is it that keeps you steady on the Path of Allah (swt), despite the difficulties you face?
My relationship with Allah (swt) is guided by internal conviction, not by any external reasons. The difficulties, which come about due to external obstacles, cannot become a reason for doubts in the matters of faith. Faith can get affected only if a person has internal insecurities and lacks confidence in himself/herself.

Source: http://www.hibamagazine.com/index.php?option=com_content&task=category&sectionid=17&id=117&Itemid=215

Ready To Tie The Knot?

Drīzumā tiks tulkots latviski, inša Allāh.

The bright lights of the wedding hall are pouring down on guests fitted in their choicest attire. The bride and groom attend the wedding reception resplendent in their meticulously prepared finery.

Yet, sadly, not many young Muslims, coming to the wedding hall for finalizing the most important decision of their lives, are fully aware of what an Islamic marriage actually entails. "Most couples spend more time preparing for the wedding, than they do preparing for the marriage." The future husbands and wives-to-be go through numerous cultural rituals, yet only a few of them are ready for forming a strong, Islamically based family unit.

There are several matters young Muslims should consider, while getting ready for the life changing decision to ‘tie the knot'. Firstly, special care should be taken in selecting a good future life partner - one that would become your companion in paving your way to Jannah. Secondly, it is highly advisable that the young people go through some sort of Islamic premarital counseling that not only would provide them with knowledge regarding their Shariah rights and responsibilities, but also prepare them emotionally and mentally for building a successful Muslim family.

Finding the right man

It might be next to impossible to find a perfect man for marriage; however, it is within your reach to take some precautionary measures, which would assure that you do not end up in a disaster. Where to get started? Mona White suggests, "Nothing, absolutely NOTHING (including that BMW and indoor swimming pool) compares with the man's religion and character."
"If a man, whose practice of the religion satisfies you, asks you for your daughter in marriage, you should marry them; otherwise, there will be corruption on the earth." (Tirmdhi).

There must be a reason, why such a great importance is placed on the Deen of man. Allah's perfect order ensures that a God fearing husband would take good care of his wife and children and would not harm or dishonor them in any way. Ibn Uthaymeen says, "The most important thing is that the one proposing marriage should be good in the Deen and in his character - since regarding one possessing Deen and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner."

M. White draws up a checklist, which will guide you through the selection process:

(1) Correct Aqeedah: Believing in all those principles that Allah has commanded us to believe and keeping away from Shirk and innovations.

(2) Understanding and application of the Prophet's (saw) Sunnah: According to M. White, "a person who does not understand the authority of Sunnah in his religion has no understanding of his religion at all." The Messenger of Allah (saw) said, "I have left among you two matters that if you adhere to them, you will never be misguided: the Book of Allah and the Sunnah of His Prophet." (Baihaqi)

(3) Character and habits: For this, you will have to do some research through the relatives and friends of the concerned man. Inquire, whether he prays in congregation, is generous in giving for the sake of Allah, has a beard, is a contributing member of the society, etc. Do not leave any question pending. The more you will ask the better understanding you will have about the prospective husband-to-be.

Searching for the ideal wife

The Prophet (saw) has said, "When a man marries, he indeed perfects half of his religion. Then, he should fear Allah for the remaining half." (Bukhari)

This Hadeeth suggests that a Muslim man should be especially careful in choosing his wife, because his marriage will affect not only the soundness and happiness of his future family but also the status of his own religion. According to another Hadeeth, "A woman may be married for four reasons: for her wealth (or property), her lineage (or family status) her beauty, and her religion; so try to marry the one who is religious, may your hands be rubbed with dust [i.e., may you prosper]." (Bukhari)

Thus, in the case of the ideal wife, priority should be given to her Deen. According to Umm Rashid, "A Muslim man could not ask for anything better than to have a religious wife to be by his side and to teach his children."

Further, Umm Rashid discusses the traits a prospective wife should have:

(1) Correct Aqeedah is once again on the top of the list.

(2) Good character: Shaykh al-Uthaymeen describes some qualities of a good character: Wishing the Muslims well, being content, having a cheerful countenance, speaking well, being generous, being courageous and dealing with others in an open and sincere manner.

(3) Proper Hijab: It gives to Muslim women their due respect and serves as a protection, ensuring that they would not be harassed. Allah says in the Quran, "Enjoin the believing women to lower their gaze and guard their modesty; not to display their beauty and ornaments except what normally appears thereof; let them draw their veils over their bosoms and not display their charms..." (Surah An-Nur 24:31).

(4) Good reputation: According to Umm Rashid, "Whether a woman is a virgin or one previously married, she should be chaste." Allah says in the Quran, "... pure women are for pure men, and pure men are for pure women..." (Surah An-Nur 24:26).

Islamic Premarital Counseling

Another matter to consider, while preparing for marriage, is Islamic premarital counseling. What is it and what are its benefits? "In professional terms, Islamic counseling would be a confluence of counseling and psychotherapy with the central tenets of Islam. The idea behind Islamic counseling is to borrow the positive aspects of the Western psychotherapy and counseling, integrate them with the teachings of the Quran and the Sunnah, and thus form a unique type of counseling that would be specifically beneficial for Muslims.

"Marriage counseling has three main areas including pre marriage, post marriage, and family counseling during marriage. Premarital counseling is a preventive measure to help people understand marital relationships, the responsibility that comes with it, and their expectations of one another."

Premarital counseling is done in two ways:

(1) Premarital education: Lectures for single men and women that are open for anyone interested to learn and do not involve any formal responsibilities.

(2) Premarital counseling: A more private option that deals with the case-specific queries and concerns of a couple seeking marriage.

Premarital counseling can address a wide variety of topics, including the significance of marriage; communication between husband and wife; abuse within the family; styles of parenting, financial planning, relations with the extended family, decision-making; and conflict resolution between the spouses.

Creating awareness of these topics before marriage can become an effective preventive measure for avoiding unnecessary marital complications.

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Etiquettes of Visiting the Graveyard

Drīzumā tiks tulkots latviski, inša Allāh.

By Naba Basar and Laila Brence

In Islam, death is a natural part of existence; it is a transition from this world into the Hereafter. Allah (swt) says in the Quran that every soul will taste death (Al-Ankabut, 29:57). Likewise, every soul will be resurrected on the Day of Judgement to stand in front of the Creator (swt). For us, the living ones, their graves are constant reminders of death and the Hereafter.

The Prophet (saw) said: “I had prohibited you from visiting the graves, but now I encourage you to visit them, because they are a reminder of the Hereafter.” (Abu Dawood and Ahmad)
Although the above Hadeeth encourages Muslims to go to graveyards, we should pay attention to certain guidelines, when visiting the graves.

Sheikh Al-Albaani reminds us that the primary purpose of visiting the graveyard must be that of remembering death and contemplating about the Hereafter. The intention for visiting the graves should not be to provide any comfort or benefit to the deceased. Likewise, we should refrain from praising the deceased by saying that so-and-so is in Jannah.

Also, we should not call upon the deceased ones, seeking their help instead of Allah (swt). Even though Muslims are allowed to make Duas at the grave for their deceased ones, these Duas are no more special than the Duas made for the deceased at any location other than the graveyard. Our supplications reach Allah (swt) regardless of where we offer them.

If we choose to say Duas for the deceased while in the graveyard, we should follow certain etiquettes.

First and foremost, we should be facing Kabah (not the grave) when making supplication. According to Sheikh Al-Albaani, “The Prophet (saw) forbade prayer (Salah) facing graves, and Dua is the heart and soul of Salah, as is well-known, and is subject to the same rulings.
The Prophet (saw) said: ‘Dua is worship’ then he recited the Ayah: ‘And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).’ (Ghaafir, 40:60)”

Sheikh Al-Albaani continues by saying that it is permissible to raise one’s hands, when offering supplication. Aisha (rtaf) has said: “The Messenger of Allah (saw) went out one night, and I sent Bareerah to follow him and see where he went. She said: ‘He went towards Baqee A-Gharqad [the graveyard in Madina], and he stood at the bottom of Al-Baqee and raised his hands, then he went away.’ Bareerah came back to me and told me, and when morning came, I asked him about it. I said: ‘O Messenger of Allah, where did you go out to last night?’ He said: ‘I was sent to the people of Al-Baqee to pray for them.’”

There are numerous Duas that can be recited at the grave. One of the most common supplications has been passed on by Abu Hurairah (rtam): “Assalaamu alaykum ahl al-diyaar min al-mumineen wal-Muslimeen, in sha Allaah bikum laahiqoon, asal Allaaha lana wa lakum al-aafiyah (Peace be upon you, O people of the dwellings, believers and Muslims, Insha’Allah we will join you, I ask Allah (swt) to keep us and you safe and sound).” (Muslim)

While visiting the graveyard, we must remember that graves are to be respected. It is not permitted to violate or cause destruction in a graveyard. A majority of scholars agree that it is by no means allowed to demolish or destroy a Muslim graveyard, unless their bones have crumbled and turned to dust. Likewise, it is strictly forbidden to build or erect anything over a grave or have Quranic inscriptions around or on them. It is unlawful to slaughter animals in the cemetery, light candles or fragrant sticks, wipe hands or kiss the grave, as all these acts are done by people belonging to non-Muslim cultures and traditions. There is also no proof that one should visit the graveyard every Friday, on Lailat-ul-Qadr, Eids or during Ramadan.

The opinions of scholars differ on the matter, whether Muslim women are allowed to visit the graveyard or not. Many say it is Makrooh (disliked) by quoting a Hadeeth that Prophet Muhammad (saw) said: “May Allah curse the women, who are frequently visiting the cemetery.” (Tirmidhi) However, if the visiting is not frequent, most scholars say it is permissible for Muslim females to visit the graveyard, provided that the sole purpose of going there is to remember death and Hereafter. If a female does visit the graveyard, she should be properly dressed (without displaying her adornments) and should abstain from wailing or any other un-Islamic behaviour.

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Genders – Equal yet Distinct

Drīzumā tiks tulkots latviski, inša Allāh.

By Burhan and Laila Brence

In the era, when equality of genders is loudly praised and celebrated in the West, sometimes we tend to follow the flow without much thinking. Let’s step away for a moment to see, what Islam has to say on the matter of differences between men and women.

Allah (swt) says in the Quran: “O mankind! Be dutiful to your Lord, Who created you (all) from a single Nafs (soul or person (Adam)), and from it (Nafs (Adam)) He created his wife [Hawwa (Eve)], and from them both He created many men and women…” (An-Nisa 4:1)[m1]

Indeed, Allah (swt) declares that He created all the mankind from a single Nafs (soul or person, prophet Adam). The term Nafs has been translated by some commentators as ‘soul’, while others render it as ‘person’. Regardless of its meaning, the term clearly indicates that Allah (swt) created both man and woman from the same Nafs - both are not from different species but from one and the same. Right at this very point of creation, Allah (swt) establishes His own terms for defining equality between genders – as His creations, the man and the woman stand equal before Allah (swt).

Likewise, Allah (swt) states in the Quran that men and women are equal in whatever deeds they do. (An-Nahl 16:97, Al-Ahzab 33:35) There is no distinction between a male believer and a female believer, except in the degree of piety and righteousness (Al-Hujurat 49:13).

There are, however, differences between men and women in their nature and roles assigned to them by Allah (swt). It is important to understand these distinctions that Islam makes between genders.

According to Abu Hurairah, the Prophet (saw) said: “Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women.” (Saheeh Al-Bukhari Hadith 7.114)

This Hadeeth guides men regarding the fact that women are created from a rib. The parable implies that just as the rib has a natural crookedness in its form, so is the nature of a woman distinct and different from that of a man. Just as the rib would break, if one tried to straighten its crookedness, so should a woman be accepted, appreciated and honored with her distinct nature; for if one tries to change or distort the nature a woman was created with, she too would break.

The Hadeeth does not specify that a woman was created from the rib of a man. According to commentators and scholars, this Hadeeth is a parable for guiding men to recognize, identify and appreciate the distinct differences in the nature of women.

Allah (swt) has also assigned different roles for men and women in this world. If the man is the breadwinner for the family, then the woman is the home-maker and the caretaker of family affairs. Although the tasks both carry out are not identical, they are equally important in front of Allah (swt).

Equality between men and women is desirable, just and fair, while sameness is not. If woman would be identical to man, she would have simply been a duplicate of him, which she is not. Islam acknowledges the equality of both genders, yet takes in due consideration also their distinct differences in nature and roles assigned by Allah (swt).

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Usamah bin Zaid (rta)

Drīzumā tiks tulkots latviski, inša Allāh.

The birth of Usamah bin Zaid (rta) was a great joy for the Prophet (saw), who had a very close connection with the child’s parents. Usamah’s mother Umm Aiman (rta) used to attend on the Prophet’s (saw) mother. Usamah’s father Zaid bin Harithah (rta) had a very special place in the Prophet’s (saw) heart – he had declared Zaid bin Harithah (rta) to be his adopted son.

Dark skinned and with typical African features, Usamah bin Zaid (rta) was known for his virtuousness, intelligence, humility, fear of Allah (swt) and passion for Jihad. He loved the Prophet (saw) very dearly and was ready to sacrifice his life for the cause of Islam. It is due to these noble qualities that the Prophet (saw) proclaimed Usamah (rta) to be dearer to him than all other Companions.

When the call for the battle of Uhud was announced, Usamah (rta) set out to join the Muslim army. Unfortunately, he was not accepted into the rows of Mujahideen due to his very young age.

For the battle of Ahzab, Usamah (rta) once again set out for joining the Mujahideen. Remembering his bad luck at the time of the battle of Uhud, Usamah (rta) began walking on his toes in order to appear taller and older. The Prophet (saw) noticed this trick and, with a smile on his face, accepted Usamah (rta). Thus, the battle of Ahzab became the first Jihad for Usamah (rta), who at that time was only fifteen years old.

Usamah (rta) was not yet twenty years old, when the Prophet (saw) appointed him to be the commander of the Muslim army setting out for Syria, where they were to fight the Roman army. Many questioned this choice of the Prophet (saw) – the young and inexperienced Usamah (rta) was to lead such distinguished Companions as Abu Bakr (rta) and ‘Umar Farooq (rta). It also so happened that just before the army set out, the Prophet (saw) passed away. Although it was suggested to delay the army and even to change the commander, Abu Bakr (rta), the first Caliph, firmly insisted that the army would set out for Syria, as he did not want to go against the dying wish of the Prophet (saw).

Harqal, the emperor of Rome, was surprised to hear that even after the death of their Prophet (saw), Muslims had not delayed the war. This determination and confidence scared the Harqal’s soldiers. The Romans suffered great losses, while the Muslim army under the command of Usamah returned home safe and sound.

Two years before the death of the Prophet (saw), Usamah (rta) was appointed to be a commander over a regiment for some expedition. After returning to Madinah with bright colours of victory, the Prophet (saw) asked Usamah (rta) to tell him about the battle. Usamah (rta) said that when the enemy began to flee, he followed one of them. As soon as Usamah (rta) had lifted his spear over the enemy, the soldier recited Kalimah, declaring his faith in Allah (swt). Disregarding this, Usamah (rta) had still killed the soldier. The Prophet (saw) was very grieved to hear this, as Usamah (rta) had no right to kill a man, who had professed faith in Allah (swt). After seeing the anger of the Prophet (saw), Usamah (rta) felt as if all the good deeds he had ever done in his life were wasted – he learned a lesson that he remembered for the rest of his life.

When disagreements arose among Muslims and Ali (rta) opposed Amir Muawiya (rta), Usamah (rta) categorically refused to take part in fighting. He went into seclusion, saying that no Muslim could be the target of his sword. He remembered the lesson the Prophet (saw) had taught him – not to fight against anyone, who testified that none had the right to be worshipped but Allah (swt).

Caliph Umar (rta) used to distribute stipends from the treasury, considering the services and sacrifices each person had made for the cause of Islam. Once, the Caliph’s son Abdullah (rta) approached him to inquire, why Usamah (rta) was receiving five thousand Dinars, while he was getting only two thousand. Abdullah (rta) said that Usamah’s father (rta) was in a lower position than his, and also Usamah (rta) himself had taken part in fewer battles than Abdullah (rta). Hearing these words, Caliph Umar (rta) replied that Usamah’s father (rta) was dearer to the Prophet (saw) than his, and that Usamah (rta) himself was dearer to the Prophet (saw) than Abdullah. The Caliph (rta) said that it was his duty to keep in mind the preferences of the Prophet (saw).

Caliph Umar (rta) told to Abdullah (rta) the story of Usamah’s father Zaid bin Harithah (rta), who used to be a very special servant of the Prophet (saw). When after a long search, Zaid’s father Harithah finally found his kidnapped and sold in slavery son with the Prophet (saw), he asked Zaid (rta) to return home. Even though the Prophet (saw) gave to Zaid (rta) the freedom to decide what he wants to do, Zaid (rta) refused to leave the Prophet (saw). Zaid (rta) said that he would rather choose to be with the Prophet (saw) than to have a thousand of freedoms. Deeply moved to hear these words, the Prophet (saw) took Zaid (rta) to the Kabah and, in front of the Quraish chiefs, declared Zaid (rta) to be his son. From that time on, Muslims began calling him Zaid bin Muhammad. This tradition was stopped by a revelation from Allah (swt), according to which an adopted son should be called by the name of his real father.

Also Usamah’s mother Umm Aiman (rta) had a special place in the Prophet’s (saw) heart. She used to attend on the Prophet’s (saw) mother. As the Prophet (saw) was very young at the time when his mother passed away, Umm Aiman (rta) took up the responsibility of raising him. The Prophet (saw) used to say that Umm Aiman (rta) was like a mother for him. He considered her a member of his own family.

Usamah (rta) himself enjoyed a very exceptional love of the Prophet (saw). Often, the Prophet (saw) used to pass on to Usamah (rta) the gifts given to him. Once, the Chief of the Quraish gave to the Prophet (saw) a very expensive dress, which he had brought from Yemen – a royal robe specially made for the King of Yemen. The Prophet (saw) wore the robe only once and then passed it on to Usamah (rta).

Although the time he spent with the Prophet (saw) was not long, people still used to ask him about the Prophet’s opinions on certain matters. Due to Usamah’s (rta) special place in the Prophet’s (saw) heart and his own exceptional personal characteristics, he was very much respected within the Muslim Ummah.

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Sad bin Abi Waqqas (rtam)

Drīzumā tiks tulkots latviski, inša Allāh.

Sad bin Abi Waqqas (rtam) was the cousin brother of the Prophet’s (saw) mother, Aminah. On one occasion, the Prophet (saw) himself very proudly mentioned their kinship relation to everybody and called Sad (rtam) the best uncle one can have. Sad (rtam) was also among the ten notable companions, to whom the Prophet (saw) promised entry into the Paradise.

By birth, Sad (rtam) belonged to a first class family of the Quraish. However, despite his noble birth, he felt unfit in this society, which uplifted the customs of idol worship and enjoyed filthy pleasures. While thinking about the forces behind the creation of this universe, Sad (rtam) had realized that the gods worshipped by his people were false. Could these stone gods protect people, if they were unable to save even themselves? Sad (rtam) was convinced that this universe must have a much greater Creator and Sustainer.

Once, Sad (rtam) happened to listen to some people sitting by the Kabah - they were talking about Muhammad bin Abdullah, who had began spreading a new religion, dedicated to the worship of one Allah (swt). Upon learning that his close friend Abu Bakr (rtam) had accepted this new religion, Sad (rtam) asked Abu Bakr (rtam) to take him to the house of Muhammad (saw). He wished to learn more about this new religion, which seemed to be so close to his own way of thinking.

When they entered Muhammad’s (saw) house, the Prophet (saw) was reciting the Quranic verses about the creation of this world. As Sad (rtam) listened to the Prophet (saw), he became sure that this religion has come to save his people from their ignorant and evil ways. Without waiting any longer, he embraced Islam. At the time, Sad (rtam) was seventeen years old.

Since Muslims faced much oppression in Makkah, Sad (rtam) kept his conversion secret from his family. However, when the news reached his mother, she was determined to do anything it would take for bringing her son back to the religion of their forefathers. She begged him, threatened him, but when nothing seemed to work, she announced a hunger strike. Sad (rtam), however, refused to give in to this her stubbornness and said that even if his mother would have hundred souls, which one by one would leave her body in front of his eyes, he would not leave Islam. Seeing her son’s firm determination, Sad’s mother stopped her hunger strike.

Sad (rtam) was also among the fortunate companions, whom the Prophet (saw) mentioned in his supplications. The Prophet (saw) prayed to Allah (swt) that the entreaties of Sad (rtam) would always be granted. Ever since then, Sad (rtam) was blessed with the wonderful gift to pray to Allah (swt) and have his prayers answered.

Once, Sad (rtam) happened to hear a man, who was abusing three of the Prophet’s companions. Sad (rtam) immediately asked the man to stop, but he did not listen. Sad (rtam) became very angry and said that if the man would not stop, he would put a curse on him. However, the man did not listen also this time. Without saying anything more, Sad (rtam) performed two supererogatory units of prayer and asked Allah (swt) to let this ill-mannered man become a lesson to the rest of the world. Just as he completed his supplication, a mad she-camel broke loose from her leash and ran into the crowd, as if she was looking for somebody. Suddenly, the she-camel caught in her jaws the head of the ill-mannered man and began shaking him so violently that his neck broke. The crowd was stunned by the bloody. Truly, through the prayer of Sad (rtam), the ill-mannered man’s fate became a valuable lesson for the rest of the world.

After the death of the Prophet (saw), Sad joined hands with the first Caliph Abu Bakr (rtam) for spreading the light of Islam throughout the Arabian Peninsula. The next Caliph, Umar bin Al-Khattab (rtam), continued Abu Bakr’s (rtam) policies for protecting the safety of the Islamic State. He turned in the direction of the Persian Empire, which had once already refused to accept the message of Islam. Not wishing to wait for attack from the Persians, Umar (rtam) took the initiative by sending Muslim forces for conquering the Persian Empire. He entrusted this mission to the lion-hearted youth Sad bin Abi Waqqas (rtam).

Meanwhile, Iran gathered a strong and well-equipped force, which arrived to Qadisiyah under the command of a very famous general Rustam. The distinction of Rustam’s army was a large number of gigantic elephants.

Since Islam guides Muslims not to fight any nation before introducing them to the message of Allah (swt), Sad (rtam) sent a delegation to the Persian King, asking him either to accept Islam, to pay protection tax (Jizyah) to the Islamic State, or to get ready for a fierce fight.

The Muslim delegation of the most intelligent and experienced Mujahideen arrived to the Persian court and presented to the King the message of Islam in the most beautiful words. The King felt that each word was directly hitting his heart. Yet, instead of embracing Islam, he asked his servant to bring a basket of soil, which he then angrily and disrespectfully began throwing at Muslims. Mujahideen picked up the basket, brought it to Sad (rtam) and reported that the Persian King himself had given to them his land. Now, after the King’s refusal, the only solution was war.

When both armies met, intense fighting broke out. Seeing the gigantic elephants, the horses of Mujahideen panicked. Realizing the situation, Sad (rtam) sent young men from the tribe of Asad to attack the elephants. First, a rain of arrows threw the riders of elephants down. Then, the courageous youth of Asad tribe cut off the trunks of some elephants. Seeing this, other elephants panicked and began crushing under their feet the soldiers of their own army.

The fighting continued also on the second and the third days. Finally, one of the Mujahideen successfully reached the Iranian general Rustam and cut off his head. When the Iranian warriors got the news about the death of Rustam, their courage vanished, and they fled from the battlefield. Thus, the final victory in the war of Qadisiyah was in the hands of the brave Mujahideen.

However, it was the battle of Madyan that brought the Persian Empire under the complete control of Muslim forces. The problem for Muslims this time was the river Dajlah, which lay between both armies. The Iranians had established themselves on the bank of the river and destroyed all the bridges. Realizing that Mujahideen would be under direct attack of the enemy even before they would reach the other bank, Sad (rtam) came up with one of the most excellent plans in the military history. He divided his army into two parts. One part began crossing the river right away and kept the enemy busy. The other part set out a bit later and, upon reaching the shore, brought a deadly attack on the enemy army. This Sad’s (rtam) strategy proved to be so successful that the battle was won on the very first day and Madyan came under the control of Mujahideen. Later, Caliph Umar (rtam) appointed Sad (rtam) to be the governor of Iraq.

In the 54th year AH, at the age of eighty, Sad (rtam) breathed his last breath. His son cried seeing his father’s last hours. Sad (rtam) comforted his son by saying that Allah (swt) will not give him any punishments in the Hereafter – the Prophet (saw) himself had promised Sad (rtam) a place in Paradise.

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Khalid bin Waleed (rtam)

Drīzumā tiks tulkots latviski, inša Allāh.

Born in a noble family of the Quraish, Khalid bin Waleed (rtam) proved himself as a lively, courageous and bright child. As the son of the Banu Makhzoom chief Waleed bin Mughaira, Khalid (rtam) was brought up to be a warrior, always ready to defend his people. In his youth, Khalid (rtam) stood out from among his peers with his unique gift of foresight and planning. Having mastered to perfection horseback riding, sword fighting and other military arts, he became known in the whole Arabia as one of the best military leaders of the time. As the commander of the Muslim army, Khalid (rtam) led Mujahideen so brilliantly and showed so excellent strategic planning and courage that the Prophet (saw) gave him the title of Saifullah (the sword of Allah).

Before accepting Islam, Khalid (rtam) actively took part in battles against Muslims. He saw the Prophet’s (saw) call to Islam and worship of one Allah (swt) as a threat to the heritage and religion of his forefathers.

After migrating to Madinah, Muslims had to fight numerous battles for defending their faith. Khalid (rtam) was in the rows of the Quraish chiefs, when they came to attack Muslims in the battle of Badr and the battle of Uhud. In the battle of Uhud, he led the same Quraish horsemen, which, thanks to Khalid’s (rtam) exceptional skills of managing the battlefield, gave the crucial blow to the Muslim army from the backside, thus, winning the battle for the Quraish. After this battle, Khalid (rtam) was selected to be the commander general of the Quraish army.

When the Quraish arrived to the borders of Madinah the third time, they were faced with an unexpected problem – a deep and wide trench surrounded the city preventing them from entering it. Khalid (rtam) felt helpless against such a wise self-defense of Mujahideen. His army spent one month on the borders of the city. Finally, Khalid (rtam) was forced to withdraw his army and head back for Makkah with much humiliation. He had not included in his plans the help that Muslims were receiving from Allah (swt).

Soon after this victory, the Prophet (saw) and his companions were getting ready for Umrah. They set out for Madinah barely armed, hoping that this will prove to the Quraish their peaceful intentions. When Khalid (rtam) heard about their approaching, he with some of his men went out to a place called Hudaibiyah intending to provoke Muslims for fighting. No matter how hard he tried, Muslims remained peaceful. Finally, the Prophet (saw) ended up signing a ten years long peace treaty with the Quraish - the treaty of Hudaibiyah.

Meanwhile, Allah (swt) had begun working on softening Khalid’s (rtam) heart towards Islam. Seeing how well Muslims treat each other and how dedicated they are to promoting Islam, Khalid (rtam) felt attracted towards the religion they were spreading. At Hudaibiyah, he had planned to attack Muslims during Zuhr prayer. However, Khalid (rtam) felt that some strange force held him back. During Asr prayer, he made his second attempt, but again unsuccessfully. Khalid (rtam) then realized that some unseen power was protecting the Prophet (saw) and his companions.

However, still some time had to pass, before Khalid (rtam) fully opened his heart to Islam. The following year, when the Prophet (saw) and his companions came to Makkah for Umrah, Khalid (rtam) left the city and came back only when Muslims had left. Upon his return, he found a letter from his brother Al-Waleed (rtam) waiting for him. Al-Waleed (rtam) had embraced Islam and was encouraging Khalid (rtam) to do the same. Finally, Khalid (rtam) decided to go to meet the Prophet (saw). Upon his arrival to Madinah, he took the pledge of allegiance to Islam by swearing on the palm of the Prophet (saw).

The first battle Khalid (rtam) participated in as a Muslim took place in Mutah in Jordan, where Mujahideen fought against the Roman army. Khalid (rtam) went to Mutah as an ordinary soldier; however, due to very severe battlefield conditions, in which three Muslim generals lost their lives one after another, Khalid (rtam) was selected to be the fourth commander to lead Muslims in this battle. He accepted this honorable position and fought so fiercely that already on the first day of fighting nine swords broke in his hands. Thanks to his excellent military skills and experience, Khalid (rtam) managed to avoid total defeat of Mujahideen and found a way to bring the army back to Madinah with minimum losses. It was after this battle that the Prophet (saw) gave to Khalid (rtam) the name of Saifullah.

After the conquest of Makkah, Khalid (rtam) kept very close to the Prophet (saw) and fought many battles against the enemies of Islam. Khalid (rtam) was also among those one hundred thousand Muslims, who shared with the Prophet (saw) the farewell pilgrimage.

After the Prophet’s (saw) death, many Arab tribes rebelled against the Islamic State. Seeing this, Khalid (rtam) was full of anger and led eleven brigades for subduing the rebels. His most fierce fight was against Musaylimah Kadhdbab (the liar) - a false prophet, who began inventing false Quran. Khalid’s (rtam) battle against Musaylimah was especially important, because this false prophet had already defeated Muslims in two battles before. However, under the wise command of Khalid (rtam), Mujahideen won the battle.

When the rebels of Arabia were controlled, Khalid (rtam) received orders from Abu Bakr (rtam) to spread Islam to the neighboring areas. Khalid’s (rtam) first direction was towards the Persian Empire. Upon arriving to the Persian Gulf, Khalid (rtam) sent a message to a Persian ruler Hurmuz, asking him to accept the religion of Allah (swt) or to pay taxes to the Islamic State. After receiving Hurmuz’s refusal, Khalid (rtam) once again showed his excellent skills of mastering the battlefield – he killed Hurmuz in a duel fight, which disheartened his soldiers and inspired Mujahideen, leading them to a glorious victory.

The next Khalid’s (rtam) mission was to take his army from the Persian Gulf to Yarmuk on the northern border of the Islamic State, where Abu Bakr (rtam) requested him to help other Mujahideen in the war against Romans. In Yarmuk, Khalid (rtam) studied the situation and asked the other commanders to permit him to lead the whole Muslim army on the first day of the battle. Before the battle, the Roman commander came to Khalid (rtam) with an offer of money, clothes and food for the whole his army, requesting that the Mujahideen would leave the battlefield. Khalid (rtam) responded to such a humiliating offer with fierce anger, saying that not the poverty brought Mujahideen to this battlefield but their wish to drink the delicious blood of Romans. Fired by the spirit of Jihad, Khalid (rtam) led Mujahideen into the battle, making Romans suffer loss of one hundred and twenty thousand men already on the very first day of fighting.

While the battle with Romans was in its heat, Abu Ubaidah bin Al-Jarrah (rtam) received news from Madinah about Abu Bakr’s (rtam) death. Umar bin Al-Khattab (rtam), the second Caliph, had given the command of the Muslim army to Abu Ubaidah bin Al-Jarrah (rtam). Upon hearing this, without any hesitation, Khalid (rtam) gave the command into the hands of Abu Ubaidah (rtam) and continued to fight under his command, bringing the message of Islam to all parts of Syria, Palestine and Jordan.

It had always been the most earnest wish of Khalid (rtam) to face his death in the battlefield as a true soldier of Islam. However, it was the will of Allah (swt) that he spent his last days in his own bed. Before death, Khalid (rtam) requested to give to the Islamic State all his property, which later turned out to be only his horse and his weapons. Khalid bin Waleed (rtam) died in Hums in the 21st year AH, where he was also buried.

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Amr bin Al-Aas (rtam)

Drīzumā tiks tulkots latviski, inša Allāh.

Amr bin Al-Aas (rtam) was born in a very rich high-class family of Makkah. His father, As bin Wa’al, owned a business of perfume trading, by joining which Amr (rtam) had the opportunity to travel to neighboring countries and gain great experience of dealing with different people. Already in his young age, Amr (rtam) established friendly relations with many kings and governors both in Arabia and beyond its borders.

Educated in childhood, which was a rare case in those times, Amr (rtam) possessed high mental capabilities. He had insightful and sharp thinking and the gift of sound planning. Amr (rtam) also received excellent military training and was always ready to stand up for the interests of his tribe.

At the time when Muslims were severely persecuted by the Quraish leaders, Amr (rtam) was among those who did all they could for stopping the spread of Islam. When the torture and harassment of Muslims reached their heights, the Prophet (saw) permitted his followers to migrate to Abyssinia in Africa, where they would be able to live peacefully under the protection of Christian king Najashi, who was famous for his good sense of justice.

Upon hearing this news, the Quraish leaders became furious. Feeling that this group could eventually become dangerous, the Quraish decided to send a delegation to the king Najashi for requesting him to expel Muslims. It was decided that Amr (rtam) was the best choice for heading this delegation, since he had personal friendly contacts with the king and was known for his excellent negotiation skills. However, the hopes of the Quraish were in vain – after listening to what the delegation of Amr (rtam) and the fugitive Muslims had to say, king Najashi not only refused to the hand over Muslims but also promised to them his protection for as long as he would live. At this point, for the first time Amr (rtam) realized that his excellent negotiation skills were useless. It seemed as if any higher power was protecting Muslims and turning the situation in their favour.

Amr (rtam) and other Quraish leaders also did all they could for stopping the migration of Muslims to Madinah. They even made a plot to kill the Prophet (saw); however, thanks to Allah (swt), he managed to escape and reached Madinah safely.

After Muslims had settled in Madinah, Amr (rtam) convinced the other leaders to wage a war that would finally stop the spread of Islam. They gathered an army of one thousand fully armed soldiers. The battle took place at Badr, where with the help of Allah (swt), Muslims defeated the Makkans.

Although Amr (rtam) was impressed by the victory of Muslims, he was not ready to give up so easily and began preparations for another war. Makkans were so determined to revenge their defeat that even some of the Quraish women set out for this battle, which took place at Uhud. Despite their little number, also this time Muslims were very close to victory, when an unexpected turnaround happened. Feeling the approaching victory, the archers, whom the Prophet (saw) had asked to protect the backs of the Mujahideen, left their positions and hurried for collecting the war booty. Amr (rtam) together with Khalid bin Waleed (rtam) used this mistake of Muslims and immediately attacked the Mujahideen from behind. This successful attack brought the victory in the battle of Uhud into the hands of the Makkans.

This victory did not, however, bring an end to the spread of Islam. The newly established Muslim state continued to flourish. Soon, the Quraish realized that they have to wage yet another war on Muslims. A huge army of ten thousand soldiers set out for Madinah under the leadership of Amr (rtam). Upon reaching Madinah, they were surprised to see that a wide trench prevented them from reaching the city. Amr (rtam) and his soldiers stayed at the outskirts of Madinah for nearly one month but were not able to enter the city. Finally, in deep humiliation, they had no other choice but to return to Makkah.

The repeated failures made Amr (rtam) realize that Muslims were backed by some higher power. Although impressed by Islam, Amr (rtam) was not yet ready to become a Muslim - his arrogance and the pride of the Quraish stood in the way of accepting Islam. He knew that eventually Muslims would triumph over their enemies. With this awareness, Amr (rtam) decided to leave Makkah, before Muslims would arrive there - he set out for Abyssinia, hoping to live under the protection of king Najashi. If Muslims would establish a tyranny in Makkah, he would be saved from it. If, however, the Muslim rule would be favourable, he would safely return to Makkah.

Amr (rtam) and his companions arrived to the court of Najashi with expensive gifts for softening the king’s heart. As they entered the court, they saw the ambassador of the Prophet (saw) leaving. Amr (rtam) fired up with anger of revenge and asked the king to let him kill the ambassador. To Amr’s (rtam) great astonishment, Najashi not only rebuked him for this his anger but even asked Amr (rtam) to obey the Prophet Muhammad (saw), the true Messenger of Allah (swt). Not believing his ears, Amr (rtam) asked the king, if he wholeheartedly believed that Muhammad was a true prophet. After hearing the king’s confirmation, Amr (rtam) also finally felt ready to become a Muslim. He immediately pledged allegiance to Islam on the palm of the king Najashi. Having done this, Amr (rtam) left for Madinah, so that he could swear also on the hand of the Prophet (saw) himself.

On the way to Madinah, Amr (rtam) met Khalid bin Waleed (rtam) and ‘Uthman bin Talhah (rtam), who were also traveling in the same direction and for the same purpose. After all the efforts he had done for extinguishing the light of Islam, Amr (rtam) was embarrassed to enter the presence of the Prophet (saw). Having said the Kalimah, Amr (rtam) asked the Prophet (saw) to ask Allah (swt) for forgiveness of his past sins. The Prophet (saw) replied that such prayers were not necessary, as Amr’s (rtam) embracing of Islam has already washed away all his previous sins.

The warm welcome of Muslims filled the heart of Amr (rtam) with much love for the Prophet (saw) and his companions. From that day on, he wholeheartedly devoted all his efforts to the cause of Islam. After being selected by the Prophet (saw) to destroy idol Sawa, Amr (rtam) went to its temple and crushed the idol into pieces. Thanks to his excellent diplomacy skills, Amr (rtam) successfully convinced Abd and Jeefer, the two brothers who ruled Oman at the time, to enter Islam, thus bringing also this country under the rule of Muslims.

At the time of the Prophet (saw), Egypt was widely known for its beautiful greenery and rich fertility. The country had become not only the core or world’s trading markets but also the center of culture and civilization in general. Amr (rtam) was sent for conquering this splendid country and introducing its inhabitants to Islam. Upon entering Egypt, Amr (rtam) decided to avoid open battlefields. Instead, his strategy was to siege the key places of the country, advancing city by city throughout Egypt. Amr (rtam) completed his conquest of Egypt in the 20th year A.H.

After the conquest of Egypt, Amr (rtam) was appointed as the ruler of this country. The year he arrived there, the waters of the river Nile did not rise during the season as it used to happen every year. Egyptians believed that the Nile had a will of its own. This is why every year they threw a beautiful girl wearing rich dress and jewelry into the Nile, hoping to please the river this way. Right after sacrificing the girl, the Nile used to fill with waters. Amr (rtam) was very angered by this cruel tradition of Egyptians. He asked Caliph Umar (rtam) for advice in this situation. The Caliph sent a letter addressed to the river Nile, in which he requested the river to fill with waters, if it was flowing by the will of Allah (swt). Amr (rtam) threw this letter into the Nile, and during that same night, the Nile flooded twice the level of previous floods.

Amr (rtam) ruled as the governor of Egypt till the 43rd year A.H. He made Egypt into a strong country, known for its justice, freedom and equality. Amr (rtam) passed away on the day of Eid-ul-Fitr and was buried in Egypt.

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Abu Ubaidah bin Al-Jarrah (rtam)

Drīzumā tiks tulkots latviski, inša Allāh.

Abu Ubaidah (rtam) is one of the ten companions, to whom the Prophet (saw) publicly promised Paradise. Born in the tribe of Quraish, he was known for his modesty, humbleness and noble character. His real name was Amir bin Abdullah bin Al-Jarrah, but he became famous as Abu Ubaidah bin Al-Jarrah (rtam).

Although always soft and gentle among his friends, Abu Ubaidah (rtam) would become as hard as iron, when it would come to deciding right from wrong. Already before the advent of Islam, Abu Ubaidah (rtam) felt that his people were on the wrong path. Islam was so close to Abu Ubaidah’s (rtam) heart that when he learned about it from his friend Abu Bakr (rtam), he embraced it without any hesitation. Abu Ubaidah (rtam) was the eighth person to accept Islam. Because of his unparalleled integrity and honesty, the Prophet (saw) named him ‘the nation’s trustworthy’ (Amin-ul-Ummah).

After migration to Madinah, Muslims had to fight numerous battles for defending their faith. In the Battle of Badr, Quraish chiefs from Makkah came to attack Muslims. Abu Ubaidah (rtam) also took part in this battle. While fighting, he noticed his father among the rows of the enemy. He did all he could to avoid facing his father, but there came a point, when both of them stood in front of each other – Abu Ubaidah (rtam) had no other choice but to defend his life and faith. They exchanged blows, and Abu Ubaidah’s (rtam) father fell down dead at his son’s feet. Abu Ubaidah (rtam) was very sad to see this happen. However, soon Allah (swt) lifted heaviness from his heart - due to this incident, a revelation came:

“You (O Muhammad (saw)) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad (saw)), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself.” (Al-Mujadilah 58:22)

This act of Abu Ubaidah (rtam) proved his undivided love for Allah (swt). What more can a Muslim wish for than being praised for his deed in the Quran?

After the victory in the Battle of Badr, the Battle of Uhud brought new trials of faith for Muslims - this time the enemy army exceeded the numbers of Mujahideen about three times. Due to a maneuver mistake by the archers, the Quraish gained hand over the Mujahideen. The situation grew worse, as misleading news about the Prophet’s (saw) death began to spread - many Muslims fled from the battlefield. Abu Ubaidah (rtam), however, remained among the soldiers that decided to fight till the end.

In the heat of the battle, Abu Ubaidah (rtam) noticed that an arrow struck the Prophet (saw), who then fell to the ground. Abu Ubaidah (rtam) rushed towards him and saw that two chains of the Prophet’s (saw) armour had gone through his cheeks, causing serious injury and heavy bleeding. Understanding the gravity of the situation, Abu Ubaidah (rtam) took out these chains from the Prophet’s (saw) face, using his own teeth, two of which broke in the process. Later, other companions looked at Abu Ubaidah (rtam) with envy, because they wished they would have had this opportunity to sacrifice their teeth, in order to show their love for the Prophet (saw).

Abu Ubaidah (rtam) was a successful and exceptionally loyal military commander. Under his command, Muslims controlled the Arab tribes around Madinah and participated in military efforts for spreading of Islam. He joined his forces with the Mujahideen army at Mutah in Jordan for a battle against the Roman army. He led a faction of Muslims, when the Mujahideen went for conquering Makkah. The qualities that Abu Ubaidah (rtam) was admired for were his humbleness and purity of intentions, when it came to struggling in the cause of Allah (swt). Although a great military leader, Abu Ubaidah (rtam) never hesitated to surrender his leadership, because he knew he was fighting for a greater cause than just worldly power and authority.

The Prophet (saw) loved Abu Ubaidah (rtam) deeply and very often preferred him over the other companions. Once, a delegation from Yemen came to meet the Prophet (saw). They did not want to accept Islam, but were ready to pay the tax (Jizyah), which would grant them the protection by the Islamic state. When this delegation asked the Prophet (saw) to send with them a reliable man for collecting this tax, he selected for this mission his utmost trustworthy companion - Abu Ubaidah (rtam).

The Prophet’s (saw) death brought a new challenge for the Muslim community – the selection of the next head of the Islamic state. To settle the arising differences, Abu Bakr (rtam) offered two candidates for the post of the first Caliph: Umar bin Al-Khattab (rtam) and Abu Ubaidah (rtam) bin Al-Jarrah. Upon hearing this, both Umar (rtam) and Abu Ubaidah (rtam) immediately pledged their allegiance to Abu Bakr (rtam), as they felt there was no other more worthy of this position. Upon seeing this, others also pledged their allegiance to the new Caliph Abu Bakr (rtam). Thus, these sincere acts of self-denial by both Abu Ubaidah (rtam) and Umar (rtam) smoothly solved the situation, which could become critical for the future of the Muslim community.

Selecting of the first Caliph was not the only instance, which proved the exceptional humbleness and self-denial of Abu Ubaidah (rtam). Abu Bakr (rtam) sent Abu Ubaidah (rtam) to Syria for fighting the Romans, selecting him to be the general commander of the Muslim forces. When thirty-six thousand Mujahideen reached their destination at Yarmuk, they were met by two hundred thousands big army of Romans. Seeing the uneven division of forces, Muslim sent a message to the Caliph, inquiring what to do next. Abu Bakr (rtam) sent in support forces with Khalid bin Waleed (rtam), whom he selected to be the commander general of the whole joint Muslim army. Upon hearing this, Abu Ubaidah (rtam) without any hesitation gave his post to Khalid (rtam) and continued to fight under him as an ordinary soldier.

Later in the same battle, the news came about the death of Abu Bakr (rtam). The next Caliph Umar bin Al-Khattab had once again given the command of the joint Muslim forces to Abu Ubaidah (rtam). Abu Ubaidah (rtam), however, did not rush to deliver these news to Khalid (rtam). Only when the battle ended with a great victory of Mujahideen, he handed to Khalid (rtam) the message from the Caliph. Khalid was deeply moved by such an act of self-denial on Abu Ubaidah’s (rtam) part. This humble man did not wish to reap the worldly glory of a victorious commander – he preferred to be loyal to the higher aim of spreading the message of Islam.

After conquering Syria, Caliph Umar (rtam) appointed Abu Ubaidah (rtam) to be the commander general of the whole Muslim army and the governor of Syria. Even after this high recognition, Abu Ubaidah (rtam) preferred to be no different from ordinary soldiers of Islam. When Umar (rtam) came to visit Syria, he saw the simple house of Abu Ubaidah (rtam), which had no worldly goods except his weapons. He wanted to send some money to Abu Ubaidah (rtam), who absolutely refused this by saying that what he had was enough for him.

Abu Ubaidah (rtam) remained loyal to Umar all his life, except one occasion. When the fatal disease of plague spread in Syria in the city, where the Muslim forces were stationed, Umar (rtam) sent an urgent message to Abu Ubaidah (rtam) to leave back for Madinah immediately. The Caliph feared for the life of his most trustworthy warrior. Abu Ubaidah (rtam) guessed this and sent a return message to Umar (rtam), asking permission to stay with his soldiers, who were in much need for him. Abu Ubaidah (rtam) wrote that there was no need to keep alive a man, who was not born to live in this world forever.

Umar’s (rtam) guess proved to be right – Abu Ubaidah (rtam) got the deadly disease. Before passing away, Abu Ubaidah (rtam) addressed his Mujahideen with a special speech, instructing them to keep steadfast in their Islamic duties, to practice good morals, to obey the rulers and, above all, to remember that no one can escape death.

Abu Ubaidah (rtam) bin Al-Jarrah, ‘the nation’s trustworthy,’ died and was buried in Jordan.

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