History Of the Clash between Islam and Other Civilisations -- Pages 1 2 3 4 5 6
Then he
faced them reciting it. He said: They contemplated it then began asking:
What is ibn Umm 'Abd saying? He said: Then they said: He is reciting
some of what Muhammad came with. So they stood and began striking
upon his face and he maintained reciting what Allah willed that he
reaches.
Then he left to his companions, and he had been affected in the
face. They said to him: This is what we feared for you. He said: The
enemies of Allah were no more contemptible to me than now, and if
you wish I will awake for the like tomorrow. They said: No, it is enough
for you, what you said. You have made them hear what they detest."
And ibn Kathir reported in 'Jami' Al-Masaneed wa As-Sunan': "From
Hatib whom the Messenger of Allah had sent to Juraij bin Mina who
was the Muqawqis of Alexandria who said to him: Why does your
Prophet not invoke against those who expelled him from his land? He
said to him: Just as your Prophet did not invoke against those who
intended to kill him until Allah raised him to Him. He said to him: You
have acted well. You are a wise man coming from a wise man." And Al-
Hakim reported in 'Al-Mustadrak' and said (it is) saheeh upon the
conditions of the two Sheikhs (Al-Bukhari and Muslim):
"From Abu
Musa (ra) who said: The Messenger of Allah commanded us to depart
to the land of An-Najashi. That reached Quraysh and they sent Amru
bin Al-As and 'Amara bin Al-Waleed, and they collected gifts for An-
Najashi. They came to us and advanced to An-Najashi, arrived to him
with gifts, kissed him and prostrated to him. Then Amru bin Al-As said:
Verily a folk from us disliked our religion and they are in your land. An-
Najashi said to him: In my land? He said: Yes? He said: Send them to me.
Ja'far said to us: Let none of you speak. I am your speaker today. So we
reached An-Najashi while he was sitting in his assembly, Amru at his
right and 'Amara at his left, and the priests and monks seated (samatin).
Amru and Amara said to him: They do not prostrate to you. When we
reached him, the priests and monks with him chided us: Prostrate to
your king. Ja'far said: We do not prostrate except to Allah. An-Najashi
said to him: And who is that? He said: Verily Allah sent among us His Messenger, and he is the Messenger that Isa prophesied (to come) after
him whose name is Ahmad. He commanded us to worship Allah without
associating anything with Him, to establish the prayer, pay the zakat,
and he commanded us the good and forbade us from the evil. He said:
His words amazed the people. When Amru saw that, he said to him:
Allah prosper the king. They oppose you in Isa bin Maryam. So An-
Najashi said to Ja'far: What does your companion say about the son of
Mary? He said: He says about him the saying of Allah: He is the spirit of
Allah and His word that He brought forth from the maiden virgin whom
no man had approached. He said: Then An-Najashi picked a stick from
the ground, then raised it and said: O priests and monks, these do no
exceed the width of this, what you say about Isa bin Maryam. Welcome
to you and to the one whom you came from. Verily I bear witness that
he is the Messenger of Allah, and that he is the one Isa bin Maryam
prophesied of. Were it not for what I am on of kingship, I would go to
him until I carry his shoes. Dwell in my land as long as you wish, and he
commanded food and clothing for them. And he said: Return to these
two their gifts." And Ahmad reported this hadith in greater length from
Umm Salamah (ra), and it is more detailed than the hadith of Abu Musa
(ra). Al-Haithami reported it in 'Al-Majma'a'' and said:
Its men are the
men of the saheeh (ahadith) apart from ibn Ishaq, and he explicitly stated
that he heard it. Muslims remained struggling with the religions and
civilisations of kufr after his death in an intellectual and military
struggle - as will follow - until Islam spread across the regions of the
ancient world save a little thereof. People entered into Islam in crowds,
and they shed their previous religions and civilisations and became a
single new Ummah, its ‘aqeedah one, its thoughts one, its viewpoint in life
one, its system one, its interest one, and its highest ideal one namely
raising high the word of Allah. It assumed the position of the leading
state in the world, and its towns became the centres of radiance for the
enlightened thought, the ‘aqeedah of tawheed and the just Shari'ah. They
carried the Book and Sunnah, and the Arabic language, to the world so
Islam became the ideology of all, and the interest in the Arabic language
became great, until there emerged among them mujtahidoon and
scholars of language, without difference between Arab and non-Arab,
until they became brothers by the favour of Allah.
Today, we see a
vicious campaign against the Arabic language to detach it from Islam
through wicked styles such as the call to colloquialism, writing the other
languages of Muslims in the Latin alphabet, and considering local colloquial languages as Arabic.
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