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We r not rlly sure where it is, some people say it's near sudan some say it's in the northwest of Saudi Arabia
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When was Abu Madyan born?
Abu Madyan was born in 1126.
When did Abu Madyan die?
Abu Madyan died in 1198.
Who was prophet shuaib sent to?
he was sent to the Madyan people of Arabia which is northward of Syria.
All information about firaun?
Note : Prophet Moosa is also known as Prophet Musa or MosesFiraun is also known as PharaohProphet Moosa (AS) was born at the time of Fir'aun. Fir'aun was a king who hated the Bani Israa'eel, who were the tribe of Prophet Moosa (AS).A short while before Prophet Moosa (AS) was born, Fir'aun was told that a boy from the Bani Israa'eel would soon be born and at whose hands Fir'aun's kingdom would be destroyed. On hearing this, the cruel king ordered that every male child born to the Bani Israa'eel should be killed.Prophet Moosa's (AS) upbringing in the palace of Fir'aunWhen Prophet Moosa (AS) was born, his mother put him in a water proof box and placed the box on the river Nile . She then sent her daughter to follow the little "boat" and see where it went. The box floated towards the palace of Fir'aun , where his men fished it out and brought the baby to him. He wanted to kill it immediately, suspecting that it might be a child of the Bani Israa'eel, but his wife Aasiya, who was a pious woman, stopped him. They did not have children of their own, so she asked him to adopt the child.Fir'aun agreed to his wife's request and then called some women to breast feed the crying child. However, the baby refused milk from all the women who came to feed him, except his mother. So Allah reunited mother and child in the very palace of Fir'aun.As the years passed, Prophet Moosa (AS) grew up strong and healthy. He then left Egypt and went to Madyan where he married Safura daughter of Prophet Shu'aib (AS). After staying in Madyan for a while, he left to return to Egypt . On their way to Egypt in the severe winter night Prophet Moosa (AS) and his wife who had lost their way, saw a fire in the distance. Prophet Moosa (AS) told his wife to stay where she was and he went to the fire, thinking he would bring some of it back.When he reached the fire he saw that the flames were coming from a green tree but there was no one present. While Prophet Moosa (AS) looked around in surprise, he suddenly heard a voice saying, "O Moosa, I am your Lord!" The voice then asked him to throw his stick onto the ground. At once it changed into a serpent, scaring him. He was then commanded to lift the snake without fear and as he did so, it changed back into a stick.Next he was told to put his hand under his armpit. When he drew it out again, his hand glowed with a bright light, like the sun. The Divine voice said to him, "O Moosa! These are the two great Signs of your Lord. Go back to Fir'aun and his people and invite them towards your Lord!"Prophet Moosa invited Fir'aun and his people to IslamProphet Moosa (AS) told Fir'aun that he was a Messenger of Allah and that he had brought clear proofs that he was speaking the truth. He threw his stick on the ground and it changed into a snake. The miracle frightened Fir'aun and he turned to his ministers for advice. They told him that Prophet Moosa (AS) was just a good magician and that their own magicians could easily perform such tricks. Fir'aun called all the great magicians to his court. When they were told what had to be done, they were not worried. They threw pieces of rope on the ground and these cords began to wriggle like snakes. But when Prophet Moosa (AS) cast his stick down his serpent ate all the pieces of rope. The magicians immediately realized that this was no magic but a miracle, and threw themselves in prostration saying, "We believe in the faith of Moosa".This made Fir'aun very angry and he warned them that if they did not take back their words, they would be tortured. They did not change their minds and so he cut off their feet and hands and then killed them. Allah told Prophet Moosa (AS) to warn Fir'aun that He would punish him and his people if they continued in their ways. But Fir'aun was too proud to listen to the warning.Calamity that struck the pride of Fir'aunSoon the country was hit by famine. Swarms of locusts ate away the crops. The river Nile flooded its banks causing great destruction. The people were afflicted with lice and tumors. When all of this happened the people rushed to Prophet Moosa (AS) asking him to pray for their relief and promised to follow his religion. But when they were cured and the situation improved, they returned to their idol worship. Prophet Moosa (AS) gathered the people of Bani Israa'eel and left for Palestine . Fir'aun learnt of their escape and followed them with a huge army. When the Bani Israa'eel reached the Red Sea they saw Fir'aun approaching and were sure they were going to be killed. However, Prophet Moosa (AS) struck the waters of the sea with his stick and the waters parted, making a dry path. The people rushed through and crossed safely. When Fir'aun saw the path he entered the sea at the head of his army. But while he was in the middle of the sea the waters suddenly closed around him and his men.
Is it true that a man and a woman cannot be alone together in accordance with Islam?
Misconception: A man and woman cannot be alone togetherBackground: Some think that in Islam unmarried men and women are completely restricted and cannot be alone together under any circumstances.The Quran gives an example in which an engaged couple may meet in secret if they have something righteous to discuss:And there is no sin upon you if you openly propose marriage to these women, or you keep it between yourselves. God knows that you will be thinking of them, but do not meet them secretly, unless you have something righteous to discuss... [2:235]The Quran also cites an example in which if an unrelated male believer is alone inside the prophet's house and needed to ask his wives for something, they should do so from behind a barrier:...If you ask his wives for something, ask them from behind a barrier*... [33:53]*Note, the male is requested to ask from behind a "barrier/hijab", not the female. The term "hijab" denotes anything that intervenes between two things or prevents something, e.g. screen, partition, curtain, obstacle.It is later clarified in 33:55 that 33:53 is about unrelated male believers only:There is no sin upon them before their fathers, or their sons, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or those who are committed to them by oath (e.g. servants or dependents in the household). And be aware of God, for God is witness over all things. [33:55]Similarly, Abraham and his wife were in the presence of male guests in their home, freely participating in conversation, laughing [11:69-76].There is also a clear example in The Quran of Moses speaking to two unmarried women in public, one of whom he married later:And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer! surely I stand in need of whatever good Thou may send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us... [28:23-25]Islam says if two unmarried man and woman are alone in a closed room it is possible to they commit sin and so it is recommended in Islam (not banned) to this situation not happen or if needed the door is better to be open.also there is a saying in Islam that Satan has said:if a man and a woman are alone in a closed room I am their third.
Important 25 prophets name in Islam?
Prophets & MessengersSince the beginning of time Allah communicated His message to the people of the earth through prophets and messengers to whom He revealed to (waḥy) through the intermediary of the angel Jibrā`īl so that they may convey His message and guide the people to Him and to teach them how to walk the path of righteousness. Every prophet came with the same message, which was to proclaim and call their people to accepting the oneness of Allah.Allah states in the Holy Qur`ān, "We did not send any messenger before you except with the inspiration (waḥy): "There is no god except Me; you shall worship Me alone!."[1]It is our belief that Allah has sent a prophet to every nation and not necessarily to every generation. Allah has mentioned in the Qur'an, "Indeed, we sent in every community a messenger… "[2]"There was not any community except a warner lived among them." [3]As for the exact number of prophets the Prophet (ṣaw) was asked by Abu Dharr (ra), "O Messenger of Allah! What was the total number of prophets?" the Prophet (ṣaw) replied, "124,000 and from amongst them 315 messengers"[4]The difference between a prophet and a messenger, is that a messenger is a prophet to whom Allah reveals a new book or law, and orders them to propagate their new law. Whereas a prophet would merely upholds the law and scriptures of previous messengers. Therefore all messengers are prophets but not all prophets are messengers.We have only 25 prophets and messengers who are mentioned in the Qur'an by name. About other prophets and messengers Allah said, "We have told you the story of some Messengers and of others We have not …" (al-Nisa' 4;164)List of 25 prophets we must believe in:1. Ādam (AS) - He was the first human being to be created and is the father of all mankind. Came down to the earth from jannah.2. Idrīs (AS) - He was the first prophet to whom the angel Jibrā`īl came to with revelation to guide the children of Ādam (AS). He came after the Prophet Shīth.3. Nūḥ< (AS) - He was the first messenger to be sent to the earth. He ordered his people stop worshipping idols and images and to worship Allah alone. He called them to Allah for 950 years, he was finally ordered to build the ark. Only a handful of people followed him and were saved the rest were drowned by the great flood even Nūḥ's own son.4. Hūd (AS) - It is said that Hūd (AS) was the first person to speak Arabic. He was sent to the people of ʿĀd in Yemen. His people were giants who lived in palaces with lofty pillars. His people were destroyed by a hurricane with fiercly cold winds.5. Ṣāliḥ (AS) - He was sent to the people of Thamūd who lived in Madyan. They came after the people of Ād and were given the ability to carve their homes out of mountains. They killed the she-camel of Ṣāliḥ (as) and as a result were destroyed by an earthquake.6. Ibrāhīm< (AS) - He is known as Khalīl al-Allah (the friend of Allah); the father of the prophets and the father of the three religions, Islām, Judaism and Christianity.7. Lūṭ/Lot (AS) - He was the nephew of Ibrāhīm (AS). He was sent to the people of Sodom on the western shore of the Dead Sea. Their town was turned upside down due to their shameful ways.8. Ismāʿī (AS) - Was the son of Ibrāhīm (AS) who was ordered to be given in sacrifice. And from his offspring's came the last and final prophet Muḥammad (SAW).9. Isḥāq (AS) - He was also the son of the prophet Ibrāhīm (AS) All the prophet after him were from his offspring's except for Muḥammad (SAW).10. Yaʿqūb (AS) - Was the son of Ishāq (AS). He is known as Isrā`īl and he had 12 children. The offspring's of these children are called Banū Isrā`īl.11. Yūsuf (AS) - Was the most beloved son of his father Yaʿqūb. There is a whole sūrah dedicated to his story.12. Shuʿaib (AS) - He was sent to the people of the forest in Madyan.13. Mūsa / (AS) - Was sent to save the Banī Isrā`īl from Firʿaun. He was given many miracles e.g. splitting of the sea and turning his staff into snake. He was also given the Tawrah.14. Hārun (AS) - Was sent to Firʿaun along with his brother as a spokesman.15. Dāwūd (AS) - He was the person who killed Goliath and then became a ruler and a prophet. He was given the Zabūr/Psalms.16. Sulaymān (AS) - Was a king who ruled the whole world and had the control of jinns. He was also able to understand the languages of the animals.17. Ayyūb/Job (AS) - Was tested by Allah, he lost all his wealth and children.18. DhulKifli (AS): Some mention he was the son of Ayyūb.19. Yūnus (AS) - The prophet who was swallowed by the whale after leaving his people fearing the punishment of Allah.20. Ilyās (AS) - He was sent to the people of Baalek, west Damscus.21. Ilyasa (AS) - It is said that he was the cousin of Ilyās.22. Zakariyyah (AS) - He was granted a son at a very old age.23. Yahya (AS) - Was the son of Zakariyyah, and he was killed by his people.24. ʿ Īsā (AS) - He was the Messiah sent to the Jews, he was granted many miracles, such as healing the ill, deaf, blind lepers and bringing the dead back to life by Allah's permission.25. Muḥammad (SAW) - The last and final prophet of Allah. The leader of all the prophets and the greatest of all creation.[1] 21:25[2] 16:36[3] 35:24[4] Musnad Aḥmad, #21257
Why are women confined to houses in Islam?
Misconception: Women confined to houses Background: Some think that in Islam a woman's place is in the home and they are not allowed outside or without the permission of their husbands or male family members. Some also think that women should not be allowed out by themselves unless chaperoned. The Quran has several examples in which women are able to go freely and be amongst the community. The most clear example are in the references to Mary, some of which are shown below: And relate in the Scripture Mary, when she withdrew herself from her family to a place which was to the east. [19:16] So she was pregnant with him, and she retired to a far place. [19:22] "So eat and drink and be happy. If you see any person, then Say: "I have made a vow of abstention for the Almighty, and I will not talk today to any person." Then she came to her people carrying him. They said: "O Mary, you have come with something totally unexpected!" [19:26-27] The above verses prove beyond doubt that she was alone in a location where it was possible other people may have met her, and then she returned to her people. The example of Mary is very important because The Quran gives her a special status: And when the angels said: O Mary! surely God has chosen you and purified you and selected you above the women of all the beings. [3:42] The Quran also gives an example in which believing women were allowed to be amongst the community even in times of hostility: And those who harm the believing men and the believing women, with no just reason, shall bear the guilt of slander and an evident crime. O prophet, tell your wives, your daughters, and the wives of the believers that they should lengthen upon themselves their outer garments. That is better so that they would be recognized and not harmed. God is Forgiver, Merciful. If the hypocrites, and those with disease in their hearts and those who spread lies in the city do not refrain, then We will let you overpower them, then they will not be able to remain as your neighbours except for a short while. [33:58-60] Women were also free to petition and interact with the prophet directly (who would have been the leader of the community at the time): God has heard the woman who pleads with you regarding her husband, and she complained to God. And God hears the argument between you. God is Hearer, Seer. [58;1] O you prophet, if the believing women come to make allegiance to you that they will not set up anything beside God, nor steal, nor commit adultery, nor kill their children, nor fabricate any falsehood, nor disobey you in any matter which is righteous, then you shall accept their allegiance, and ask God to forgive them. God is Forgiver, Merciful. [60:12] There is also an example in which an engaged couple may meet in secret if they have something righteous to discuss: And there is no sin upon you if you openly propose marriage to these women, or you keep it between yourselves. God knows that you will be thinking of them, but do not meet them secretly, unless you have something righteous to discuss... [2:235] There is also a clear example in The Quran of Moses speaking to two unmarried women in public, one of whom he married later: And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer! surely I stand in need of whatever good Thou may send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us... [28:23-25]
How did Moses dress?
Moses is an important prophet in the Muslim faith as well as in Judaism and Christianity. Muslims call him Musa. ** (also.., THERFORE, IT CAN BE ASSUMED THAT HE LOOKED LIKE AN 'ARAB', OF TODAY. OR ARABISH. ETC IRAQI, PALISTINIAN, ISRALIE, SAUDI, ETC (IF ISRALIE, POSSIBLE BLOND EYES/ PALER SKIN) ** A hundred years after the death of the Prophet Joseph, the rulers of Egypt passed a decree that a son born to an Israelite parent would be put to death; only daughters would be spared to serve the followers of Pharaoh. This was a 'dreadful torment' inflicted on Israelites. During this dreaded era, Moses was born; his mother was, however, commanded by God not to cast the child into the river on birth, but to suckle it till such time as she felt that there was real danger to his life. For about three months she reared him and then she put him in a box and lay it in the river. God promised her that her child would be safe, that he would soon be restored to her, and that he would be made 'one of our apostles'. The box was carried by the River Nile to the banks close to the palace of Pharaoh. A servant of Pharaoh who was passing by picked up the box and took the child to the Queen. Pharaoh was informed, and he ordered that the child be put to death. But the Queen, who was childless, was enchanted by the baby. She said, God had made him 'such a lovely child that the beholder could not but love him'. She beseeched Pharaoh to spare his life. 'Let us adopt him. He will be raised in our palace and would never know that he was an Israelite. He will be one of us and will, in fact, be useful in our fight against the Israelites.' Pharaoh relented. The Queen took to Moses as a mother would to her own new-born son. But the baby was restless and cried incessantly; no nurse was able to feed him. Moses' mother, who felt utterly bereft without her child, had asked ten-year-old daughter to follow the course of her brother's journey in the box, and to keep a watch on him. The little girl did as she was told. She entered the palace after the baby was taken there and managed to get close to the Queen, eventually gaining her confidence. As the child became weak through lack of nourishment, she talked to the Queen of a 'particular' nurse who might be able to suckle the child, to feed him with great affection and to bring him up. 'Thus', says Allah in the Quran, 'We restored Moses to his mother, so that her eyes might be cooled and she would cease to grieve and would know that Allah's promise was fulfilled.' Moses grew up in Pharaoh's household under the benevolent care of the Queen. When he reached manhood, Allah 'gave him the power of knowledge and judgement'. Once, while on a visit to the city, he saw two men fighting; one was an Israelite, the other an Egyptian. The Israelite asked Moses for help, so Moses came to the rescue and struck the Egyptian forcefully. The Egyptian collapsed and died instantly. Moses was most perturbed and asked God for forgiveness, saying, 'I shall never come to the help of those committing wrong.' The next morning, the man he had helped again called out for assistance. Moses realized that he was a quarrelsome person and rushed to lay his hands on him. 'Do you intend to kill me as you had killed the man yesterday?' the man shouted. 'Do you wish to become a tyrant in the land?' Moses prayed to the Lord. 'Oh, my Lord, saave me from such people who are given to wrongdoing.' Then a man came running and informed Moses that Pharaoh's chiefs were planning to hang Moses and advised him to run away. So Moses left Egypt in the direction of Madyan, praying to the Lord to guide him to the right path. On reaching the waters of Madyan, he saw a number of men drawing water for their animals, while two women stood by quietly, holding back their animals. Moses asked them why they were waiting. They replied, 'We cannot water our animals until the men have left; that is our misfortune. Our father could not come to draw water for our animals as he is too old.' Moses drew water for both of them, and the women were grateful for his help. One of them went home and informed her father of what Moses had done. The father asked her to fetch Moses so that he might pay him the wages for the work. Moses told the old man the circumstances under which he had had to leave Egypt. 'Have no fear any more,' he assured Moses, 'It is good you have escaped from those wicked people.' He was impressed by Moses and offered one of his daughters in marriage, provided Moses promised to live with them for eight years, or even longer if he so wished. Moses agreed and started his life in Madyan. After eight years, Moses left with his wife and family. On their journey he saw a fire in the direction of Mount Tur. He made his family halt there, while he ran towards the fire hoping to obtain some information about the neighborhood, or at least get a burning firebrand to keep his family warm. When Moses reached the spot he heard a voice from above the trees on the right side of the sacred valley. 'What have you in your right hand?' the voice said. Bewildered, Moses replied: 'It is my staff, with which I bring down the leaves for my sheep and do many other things.' The voice spoke again: O Moses, I am the Lord of the Universe. Cast down your staff and listen to me. [20:19] Moses threw it down, and there before his eyes it became a writhing serpent. The Lord spoke again: Draw near it and fear not: now seize the serpent and do not be afraid. It will become a staff again. [20:21] Moses did as he was told. God then asked him to place his right hand into his bosom and to bring it out again; it was shining white and without any stain. God then blessed him with supreme revelations and commanded him to go to Pharaoh and his people and to preach to them the Oneness of God and the glory of righteous conduct. Moses prayed to God: Oh my Lord, enlarge my heart and strengthen me by curing my speech so that people may understand what I say. Also lighten my burden by assigning Aaron, my brother, to assist me. [20:25-32] The Lord granted his prayer and asked him to proceed with His Signs: Go, you, O Moses and your brother, with Our Signs to Pharaoh. Speak gently to him but make him see the truth and fear Us. [20:43-44] Moses and Aaron told the Lord that Pharaoh might subject them to violence, as Moses was wanted by his chiefs for killing one of their men. The Lord assured them not to have any fear in their hearts: I am with you; I hear and see everything. Tell Pharaoh that you are My messengers. Ask him to let the Israelites be with you, and to torture them no more. [20:46-47] Armed with the divine mission and the Book that was sent down to him which was to be the 'means of enlightenment to the people and a guidance and mercy to mankind', Moses left for Egypt with Aaron. They first went to the people and asked them to worship the true God. Moses showed them His Signs, but the people dismissed these as 'nothing but false magic' and laughed at him. He asked them to sacrifice a cow as an offering to God. 'What sort of cow?' they asked him in jest. Moses told them that God wanted a cow which was neither young nor old but of middle age. 'What about its color?' they asked. Moses said it should be deep and bright yellow. There were several cows of this color, they told Moses. He clarified that it should be a cow that was neither yoked nor had ploughed any field; further, it was to be of sound mind and wholesome body. The people then realized what Moses meant; he wanted them to kill the golden cow that they and their forefathers had been worshipping. They asked Moses first to approach Pharaoh, their King, and if he agreed, they too would follow him. Moses approached Pharaoh and appealed to him to give up his arrogance and high and mighty ways and to bow before the Lord, who was indeed the ruler of the world. Purify yourself, O Pharaoh, so that I may guide you to the right path. [29:18] Pharaoh was furious and asked Moses who was this God of his, whose messenger he claimed to be. Moses replied: Our Lord is the one who creates all things; He gives them form and then guides them. [20:50] Pharaoh enquired about the generations that had passed away. Knowledge of them, Moses said, was with God alone. He then asked Pharaoh to look around and see the variety of God's creations -- the rain, the wind, the cattle and the plants, all were the signs of His supremacy. Pharaoh asked Moses whether he had any proof of his prophethood. Moses threw down his staff and it became a live serpent. He then drew his hand out of the pocket of his cloak, and it shone with dazzling brightness. Pharaoh's chiefs said Moses was no more than a magician; they told Pharaoh: 'Call the best of magicians from our cities to counter his magic'. Moses agreed to face them, and the Festival Day was fixed for the event. Two of the best magicians confronted Moses. They threw their ropes and staves at Moses, which turned into serpents and coiled around him. Moses prayed to his Lord for help. The Lord told him not to lose nerve, and commanded: Throw your staff down and it will swallow everything which they have faked here; theirs are only magic tricks, what you have is real. No magician ever thrives, whatever he may do or wherever he may go. [20:69] Moses threw his staff on the ground and it turned into a bigger serpent which swallowed all the other serpents. The magicians were wonderstruck and at once prostrated themselves, declaring that they believed in the God of Moses and Aaron. Pharaoh thundered with rage: 'How dare you do so without my leave?' He warned them that he would cut off their hands and feet on alternate sides and crucify them on the trunks of palm trees if they did not desist from following Moses. The magicians showed no fear and told Pharaoh that he could do what he liked with them but they would not retract from the clear path shown by Moses. They believed that his God was superior to Pharaoh. They asked for the forgiveness of the Lord for the sins of sorcery that Pharaoh had compelled them to commit. Pharaoh grew more furious, and decided to wipe out every trace of the teachings of Moses. He issued a proclamation: O my people, I am the sovereign of Egypt; even rivers flow beneath my feet. Are you to listen to a man who cannot even speak properly? If he is really the Almighty's messenger, why is he not loaded with gold or attended upon by angels? [43:51-53] Moses warned him that, if he disobeyed his call, 'we have been told by Allah that a grievous punishment awaits you.' But Pharaoh and his men paid no heed to Moses' warning. Thus they were struck by the plague and other diseases; they begged Moses to save them from the scourge. But no sooner were they cured than they went back to the worship of Pharaoh. Two of Pharaoh's chiefs, Qaran and Haman, behaved particularly abominably; greed for wealth and lust for power blinded their vision. With the passage of time, the attitude of Pharaoh towards Moses worsened: he denounced him publicly and tortured his followers. He declared that there was no other god except he. He told Haman: 'Build me a high tower, so that I may go to the top and find out who this God of Moses is.' He ordered his chiefs to show no mercy to Israelites; they should be driven out of Egypt. A reign of terror was unleashed. As a result, many of Moses' people left him, while only a few remained as his followers. But Moses was not dismayed; he remained steadfast in the pursuit of his faith. Then God came to Moses' rescue. He was told to gather his followers and take them through the midst of the seas, on a path that would be specially carved for them by God. Pharaoh and his men, fully armed, attempted to pursue them along the same path. As soon as Pharaoh and his men set foot on the path, however, it vanished, and they were drowned in the raging seas. Israelites then settled in a secure habitation provided with all amenities and comforts. After some time, Moses, accompanied by seventy of his followers, ascended to the heavens to see God, leaving his people in the charge of his brother, Aaron. He bade Aaron to have no dealings with evil-doers and to perform his task with 'an honest heart'. Moses had what the Quran describes as 'a communion with God for thirty nights'. Subsequently, ten more nights were added, to make forty nights in all, which was the appointed time of communication with the Lord. When Moses came to the appointed place, the Lord blessed him. Moses prayed: 'O my Lord, let me look at You.' The Lord said, 'You cannot see Me when I manifest My glory. But look upon the mountain; if it stays firm in its place, then you shall see Me. Now turn towards it.' And in an instant the mountain crumbled and became dust. Seeing this, Moses fell down in a swoon. [7:143] When Moses recovered, God enquired: 'Why have you come in such haste to Us?' 'My people have taken to the path shown by You, my Lord,' he replied. 'I have come to seek Your blessings.' 'In your absence your people have gone astray,' God told him. 'They have been misled by a person called al-Samiri.' Moses was grief-stricken. He begged God to forgive his followers and not to destroy them for their betrayal. God granted his wish and gave him tablets of stone bearing precepts that his people were to follow in order to achieve the best, both on earth and in the hereafter. Moses returned to earth with a heavy heart and found that, under the guidance of al-Samiri, his followers had begin to worship the image of a calf made out of their ornaments. More in sorrow than in anger, he chided them and asked why they had broken their pledge to him. They said that al-Samiri had asked them to throw their ornaments into a fire, out of which had come an effigy of a golden calf which made a lowing sound. They were misled by this and began to worship the calf, believing that it was the God of Moses. Moses asked them if they were so naive to think that the calf had life? It could neither hear nor speak, nor do any good or harm to them. Aaron had warned them of the wrong they were doing, but they had insisted that until Moses returned they would continue to worship the calf. Moses threw down the tablets, telling his people that they were not worthy of them. He dragged Aaron by the hair and asked him why he had flouted his command and not prevented his people from being misled. Aaron replied that the people had become so rebellious that they would have killed him had he tried to restrain them. Besides, he did not want to create a division in their ranks. Moses asked God to forgive Aaron, and then turned to al-Samiri. 'Begone,' said Moses. 'You will remain an untouchable all your life, and hell shall be your destination.' Taking the effigy of the calf in his hands, Moses consigned it to the fire, which soon reduced it to ashes. He told the Israelites that he had been chosen as the messenger; God had said to him: O Moses! I have chosen you in preference to others, and entrusted you with the mission to convey My words as contained in My revelations to all the people around, and to join the ranks of these who are grateful to Me. [7:144] God imparted knowledge to Moses for the good of Israelites, and inscribed on the tablets 'detailed precepts' of faith in His oneness and the code of righteous conduct. In the tablets We have ordained laws concerning all matters, and We command you to hold to them firmly and be among those who are faithful to the best of the precepts they contain. [7:145] Moses warned his people that those who repudiated God's Signs and the judgment to come were bound to meet their doom; no one would be able to save them then. He also asked them to remember the grace of God, because of which prophets were raised among them and were made rulers. No other people in the world had had such benevolence from the Lord. God had assigned Palestine to them, and so Moses called on his followers to enter this holy land. They hesitated and told Moses: 'How can we? The land is inhabited by a mighty people. Until they leave, we cannot possibly enter it.' However, two among them, who were brave and God-fearing, volunteered. Moses asked God for his direction. He answered: To those who have defied your command, O Moses! this land is proscribed for forty years. They will wander around the world but will have no home of their own. You need not sorrow over them, for that is the fate of rebellious people. [5:29] The Israelites were divided into twelve tribes: The Lord commanded Moses to strike the rock with his staff. No sooner was this done than twelve springs gushed forth. Each group then took its own spring to drink, and to each the Lord gave shades of cloud as cover and manna and quail to eat, and all other good things. But the unbelievers rebelled and did not follow the command; they only harmed themselves. The Lord is, indeed, above all harm. [7:160] Answer: From the Bible Moses was a Hebrew child who grew up in Egypt as royalty then via the Exodus moved about till the Hebrews reached the edges of Israel. He was likely medium to dark skinned, tall (he didn't grow up compressed by the work his biological family did), because of the care taken for Egyptian royalty he was likely clear faced (lack of disease and a lot of slave care), and until banished from Egypt for a murder, clean shaven. Later in life his skin is likely to have darkened and his hair (both face and top of the head) bleached from all the time tending to his Father-in-Law's (Jetho) flocks. In this middle age, he would have very strong legs and arms (almost corded) from tending and protecting a large number of sheep. His facial structure is likely to have been modern day Palestinian or Israeli and certainly handsome from the care the slaves of Pharaoh took with him. His skin may have been leathery from the desert and dry from lack of daily moisture. The Bible says that after seeing the burning bush his face changed and you could see a major difference there - whether this was in the skin itself or just in his countenance is not known. As to literal looks, we have no direct comparison or bones to work with only modern day genetics.
Where is a list of workers rights?
Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)High Regard for Work and for Workers Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties. Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)High Regard for Work and for Workers Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties. Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)High Regard for Work and for Workers Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties.
Was prophet Noah related to prophet Adam?
Muslims do consider Noah a prophet. Surah [4.163] says " . . . Surely We have revealed to you as We revealed to Nuh, and the prophets after him . . ." In all there are around 45 mentions of Nuh (Noah) in the Qur'an. # [3.33] Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above the nations. # [4.163] Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood # [6.84] And We gave to him Ishaq and Yaqoub; each did We guide, and Nuh did We guide before, and of his descendants, Dawood and Sulaiman and Ayub and Yusuf and Haroun; and thus do We reward those who do good (to others). # [7.59] Certainly We sent Nuh to his people, so he said: O my people! serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day. # [7.69] What! do you wonder that a reminder has come to you from your Lord through a man from among you that he might warn you? And remember when He made you successors after Nuh's people and increased you in excellence in respect of make; therefore remember the benefits of Allah, that you may be successful. # [9.70] Has not the news of those before them come to them; of the people of Nuh and Ad and Samood, and the people of Ibrahim and the dwellers of Madyan and the overthrown cities; their apostles came to them with clear arguments; so it was not Allah Who should do them injustice, but they were unjust to themselves. # [10.71] And recite to them the story of Nuh when he said to his people: O my people! if my stay and my reminding (you) by the communications of Allah is hard on you-- yet on Allah do I rely-- then resolve upon your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite: # [11.25] And certainly We sent Nuh to his people: Surely I am a plain warner for you: # [11.32] They said: O Nuh! indeed you have disputed with us and lengthened dispute with us, therefore bring to us what you threaten us with, if you are of the truthful ones. # [11.36] And it was revealed to Nuh: That none of your people will believe except those who have already believed, therefore do not grieve at what they do: # [11.42] And it moved on with them amid waves like mountains; and Nuh called out to his son, and he was aloof: O my son! embark with us and be not with the unbelievers. # [11.43] He said: I will betake myself for refuge to a mountain that shall protect me from the water. Nuh said: There is no protector today from Allah's punishment but He Who has mercy; and a wave intervened between them, so he was of the drowned. # [11.45] And Nuhcried out to his Lord and said: My Lord! surely my son is of my family, and Thy promise is surely true, and Thou art the most just of the judges. # [11.46] He said: O Nuh! surely he is not of your family; surely he is (the doer of) other than good deeds, therefore ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant # [11.48] It was said: O Nuh! descend with peace from Us and blessings on you and on the people from among those who are with you, and there shall be nations whom We will afford provisions, then a painful punishment from Us shall afflict them. # [11.89] And, O my people! let not opposition to me make you guilty so that there may befall you the like of what befell the people of Nuh, or the people of Hud, or the people of Salih, nor are the people of Lut far off from you; # [14.9] Has not the account reached you of those before you, of the people of Nuh and Ad and Samood, and those after them? None knows them but Allah. Their apostles come to them with clear arguments, but they thrust their hands into their mouths and said: Surely we deny that with which you are sent, and most surely we are in serious doubt as to that to which you invite us. # [17.3] The offspring of those whom We bore with Nuh; surely he was a grateful servant. # [17.17] And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults. # [19.58] These are they on whom Allah bestowed favors, from among the prophets of the seed of Adam, and of those whom We carried with Nuh, and of the seed of Ibrahim and Israel, and of those whom We guided and chose; when the communications of the Beneficent God were recited to them, they fell down making obeisance and weeping. # [21.76] And Nuh, when he cried aforetime, so We answered him, and delivered him and his followers from the great calamity. # [22.42] And if they reject you, then already before you did the people of Nuhand Ad and Samood reject (prophets). # [23.23] And certainly We sent Nuh to his people, and he said: O my people! serve Allah, you have no god other than Him; will you not then guard (against evil)? # [25.37] And the people of Nuh, when they rejected the apostles, We drowned them, and made them a sign for men, and We have prepared a painful punishment for the unjust; # [26.105] The people of Nuh rejected the apostles. # [26.106] When their brother Nuh said to them: Will you not guard (against evil)? # [26.116] They said: If you desist not, O Nuh, you shall most certainly be of those stoned to death. # [29.14] And certainly We sent Nuhto his people, so he remained among them a thousand years save fifty years. And the deluge overtook them, while they were unjust. # [33.7] And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant # [37.75] And Nuh did certainly call upon Us, and most excellent answerer of prayer are We. # [37.79] Peace and salutation to Nuh among the nations. # [38.12] The people of Nuh and Ad, and Firon, the lord of spikes, rejected (apostles) before them. # [40.5] The people of Nuhand the parties after them rejected (prophets) before them, and every nation purposed against their apostle to destroy him, and they disputed by means of the falsehood that they might thereby render null the truth, therefore I destroyed them; how was then My retribution! # [40.31] The like of what befell the people of Nuh and Ad and Samood and those after them, and Allah does not desire injustice for (His) servants; # [42.13] He has made plain to you of the religion what He enjoined upon Nuhand that which We have revealed to you and that which We enjoined upon Ibrahim and Musa and Isa that keep to obedience and be not divided therein; hard to the unbelievers is that which you call them to; Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him), frequently. # [50.12] (Others) before them rejected (prophets): the people of Nuhand the dwellers of Ar-Rass and Samood, # [51.46] And the people of Nuh before, surely they were a transgressing people. # [53.52] And the people of Nuh before; surely they were most unjust and inordinate; # [54.9] Before them the people of Nuh rejected, so they rejected Our servant and called (him) mad, and he was driven away. # [57.26] And certainly We sent Nuh and Ibrahim and We gave to their offspring the (gift of) prophecy and the Book; so there are among them those who go aright, and most of them are transgressors. # [66.10] Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter. # [71.1] Surely We sent Nuh to his people, saying: Warn your people before there come upon them a painful chastisement. # [71.21] Nuh said: My Lord! surely they have disobeyed me and followed him whose wealth and children have added to him nothing but loss. # [71.26] And Nuh said: My Lord! leave not upon the land any dweller from among the unbelievers: ----
What is the name of the prophet of Allah?
Allah is the Arabic name of God. He is the God of all prophets since start of mankind. accordingly, there is not only one prophet of Allah (God in English) but many prophets. 25 out of them are mentioned in Quran. Among those prophets are Noah, Abraham, Moses, Jesus, and Muhammad.
What was the purpose of the Hijrah and what did it achieve for the Muslims from Makkah and Yathrib?
The Muslims were being persecuted in Makkah mainly by the Quraish. Many of them were tortured and killed. So they left Makkah for Makkah.The significance of Hijrah (the migration of Prophet Muhammad (peace be upon him) to Madinah) is not limited to the Islamic history or to the Muslims. The Hijrah not only reshaped - socially and politically - the Arab Peninsula, but also had its impact on worldwide civilizations.Throughout the history of Islam, the migration was a transitional line between the two major eras, regarding to the message of Islam; the era of Makkah and the era of Madinah. In its essence, this signified a transition from one phase to another, as follows:Transition from the position of weakness, where the non-believers of Makkah - particularly the people of Quraish - humiliated, tortured and killed Muslims, to the position of strength. This is where Muslims were allowed to defend themselves and were able to defeat their adversaries.Transition form spreading Islam through individual Da'wah(inviting others to Islam) to the spreading of Islam through institutionalized Da'wah, initiated by the state.Transition from a position where Muslims represented a small group of people, surrounded by enemies and threatened by death, to the position of a regional power with a strong central leadership. This was one that was surrounded by a large number of followers and allies.Transition of Da'wah from regionalism, in which the focus was only on Quraish and the tribes surrounding Makkah, to the phase of universalism. This is where the Muslim State began reaching out to Persia, Egypt, and the Byzantine Empire.Transition from being a simple Islamic group of believers, to being the Islamic Ummah (nation). This is which was an organized Islamic state, with a central leadership and other organizations.Transition, which is most significantly for early Muslims, to the phase in which Islam was not only the act of worship, but a way of life. This was encompassing (surrounding) politics, economy, social interactions and every other aspect of life. This was the first time when Islam was looked upon as a comprehensivereligion.This contrast between the two periods is clearly noticeable in the Qur'anic discourse. Muslim scholars describe the part of Qur'an that was revealed in Makkah as the Makkan Qur'an, and that which was revealed in Madinah as the Madini Qur'an.Although both parts are intermingled in the Qur'an and constitute one divine script, the discourse of both parts is clearly distinguishable. Whereas the part revealed in Makkah concentrated on Tawheed (the Oneness of Allah/monotheism), the part revealed in Madinah covered rules regarding Islamic life in general.There is no doubt whatsoever that the migration of Prophet Muhammad (peace be upon him) to Madinah was the crucial event, which established the Islamic civilization. This was a civilization that thrived for many centuries.Hijrah, the turning point in Islamic historyHijrah, no doubt, kindled the light of hope in the hearts of the early Muslims who set a shinning example for all Muslims, in every generation, to emulate.Hijrah, in essence, is a process of transfer to a better situation. It is not meant to find a comfortable place where one would relax and stop endeavor (attempt). Rather, it is a search for an environment more favorable to continuous and constructive effort. Immediately after reaching Madinah, the Prophet undertook an all-embracing process to establish a faithful and strong society. This is a significant aspect and important lesson to learn from Hijrah.In the Glorious Qur'an, Allah, Most High, says, "Those who believe, and migrate and strive in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are indeed the successful people. Their Lord does give them glad tidings of a Mercy from Himself, of His good pleasure, and of Gardens where enduring pleasure will be theirs: They will dwell therein forever. Verily in Allah's presence is a reward, the greatest (of all)." (Al-Tawbah 9: 20-22)Our religious calendar is the Hijri calendar. It is important for us to keep in mind the meaning and significance of Hijrah.Hijrah was one of the most important events in the history of Islam. It is for this reason `Umar (may Allah be pleased with him) adopted Hijrah date to calculate years. Muslims chose Hijrah as the focal point to reckon their chronology. In physical terms, Hijrah was a journey between two cities about 200 miles apart, but in its grand significance it marked the beginning of an era, a civilization, a culture and a history for the whole mankind. Islam progressed not only from the physical Hijrah, but because Muslims took Hijrah seriously in all its aspects and dimensions.When the Prophet (peace and blessings be upon him) made the Hijrah from Makkah to Madinah, he did not just transfer his residence or took shelter in another city, but as soon as he arrived in Madinah he began the transformation of that city in every aspect.It is important for us to study and reflect on the things that he did in Madinah. There are many lessons for us in that history and we can learn many things for our life.1. Masjid (Mosque): The Prophet (peace and blessings be upon him) first established a Masjid for the worship of Allah. He himself worked in carrying the stones and building that small, humble but most powerful structure. This was the beginning, but soon other Masajid (mosques) were established in Madinah.2. Madrasah (Islamic school and educational institution for the community):. The first school under the supervision of the Prophet (peace and blessings be upon him) was the school of Suffah. Later many other schools were opened. According to Maulana Shibli Numani, there were nine schools opened in Madinah alone in the time of the Prophet (peace and blessings be upon him).3. Mu'akhah: He established brotherly relations between the Muhajirun (Muslims who migrated from Makkah) and the Ansar (residents of Madinah who helped the Prophet and his Companions). Masjid and Madrasah were not enough; what was also important was to have good relations between Muslims. They should have their brotherhood on the basis of faith, not on the basis of tribes as they used to have prior to Islam.4. Intercommunity and Interfaith Relations: Prophet (peace and blessings be upon him) also established good relations with other communities living in Madinah. There was a large Jewish community as well as some other Arab tribes who had not accepted Islam. The Prophet (peace and blessings be upon him) prepared a Mithaq (a covenant or a constitution) for relations between these communities.5. Cleaning the City: Yathrib (previous name of Madinah) was a dirty city. When the Sahabah (Prophet's Companions) came from Makkah to Madinah, many of them got sick and did not like that city. The Prophet (peace and blessings be upon him) asked them to clean the city and remove its dirt and filth. `Aishah, may Allah be pleased with her, said: "We came to Madinah and it was the most polluted land of Allah. The water there was most stinking. (Al-Bukhari, 1756)6. Water System in the City: The Prophet (peace and blessings be upon him) asked the Sahabah to dig wells in different parts of the city. It is mentioned that more than 50 wells were opened in the city of Madinah and there was enough clean water for every one.7. Agriculture and Gardening: The Prophet (peace and blessings be upon him) encouraged the Sahabah to cultivate the land and make gardens. He told them that any one who would cultivate any dead land, would own it. Many people started working and cultivating and soon there was enough food for every one.8. Poverty Eradication: In a short period of time it happened that there were no poor people in Madinah. Every one had enough and the Prophet (peace and blessings be upon him) used to give gifts to coming delegations.9. Safety, Security, Law and Order: Madinah became the safest city in the world. There were very few incidents of theft, rape, drunkenness or murder and they were immediately taken care of.In short, Hijrah teaches us that wherever Muslims go, they should bring goodness to that land. Muslims should work for both moral and material goodness of the society.Hijrah is obligatoryHijrah is obligatory on Muslims if they are unable to practice their religion in the country they are living in, and if they are facing serious persecutions and find themselves unable to overcome them. In such cases, if they are faced with the choice of renouncing their religion or going to a place where they can readily practice it, they are obligated to emigrate.However, hijrah should not be an option to consider if what we said is not the case, as Muslims are ordered to struggle to establish their faith wherever they live. The Prophet (peace and blessings be upon him) said: "Jihad (struggle in the path of Allah to establish His religion) is an ongoing duty until the Day of Resurrection."There is no hijrah from Makkah to Madinah or anywhere else after Makkah surrendered to the laws of Islam.As far as emigration for economic reasons is concerned, it will be reckoned accordingly. The Prophet (peace and blessings be upon him) said: "Actions are judged by intentions and everyone will be judged according to his intention. So whoever emigrates for the sake of Allah and His Messenger, his hijrah will be reckoned as done for Allah and His Messenger. But whoever emigrates for worldly reasons or marrying a woman, his hijrah will be reckoned accordingly."Having said this, the economic emigrants living in the West can, however, transform their hijrah into an act of `Ibadah (worship) if they change the intention and dedicate themselves to be ambassadors of Islam in their new home.Did other Prophets perform Hijrah?AHijrah was not something special for Prophet Muhammad (peace and blessings be upon him). Rather, some of Allah's Prophets emigrated before Prophet Muhammad (peace and blessings be upon him). Yet, the Hijrah of Prophet Muhammad (peace and blessings be upon him) differed from those of other Prophets because it was not intended as a flight from torture but as the beginning of the Islamic State.The eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states the following:Most of Allah's Messengers, if not all, emigrated. However, their emigrations differed from that of Prophet Muhammad (peace and blessings be upon him). For example, Prophet Ibrahim (peace and blessing be upon him) emigrated, as related in the Qur'an: (And Lot believed him, and said: Lo! I am a fugitive unto my Lord. Lo! He, only He, is the Mighty, the Wise) (Al-`Ankabut 29: 26). In another verse, Allah Almighty says: (And he said: Lo! I am going unto my Lord Who will guide me) (As-Saffat 37: 99). So, Prophet Ibrahim (peace and blessings be upon him) migrated from place to place till he settled at a town in Palestine, where he was then buried. That town, Al-Khalil Ibrahim, (Hebron) is now named after him.Prophet Musa (peace and blessings be upon him) also emigrated before he was assigned with the divine mission. He fled from Egypt after he had mistakenly killed an Egyptian. He sought Allah's forgiveness for that, and a man advised him to get out of Egypt in order to escape people's revenge. Allah Almighty says: (And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefore escape. Lo! I am of those who give thee good advice. So he escaped from thence, fearing, vigilant. He said: My Lord! Deliver me from the wrongdoing folk) (Al-Qasas 28: 20-21).Then Prophet Musa (peace and blessings be upon him) went to a country called Madyan, where he married the daughter of a righteous old man (Prophet Shu`aib, peace be upon him) and stayed with him for ten years. Throughout that period, Musa had no divine mission. He lived as a righteous man, a good husband, and a generous son-in-law; however, he had no prominent role to perform.That is to say, Prophet Musa (peace and blessings be upon him) emigrated for fear of revenge. He said, as related in the Qur'an: (Then I fled from you when I feared you, and my Lord vouchsafed me a command and appointed me (of the number) of those sent (by Him)) (Ash-Shu'ara' 42: 21). On the other hand, the Hijrah of Prophet Muhammad (peace and blessings be upon him) was not only to escape temptation and torture of his people. It was the starting point to establish the Muslim Ummah, a new Muslim community based on Islam, the universal divine message that calls for morality and human rights. That was the very purpose of Prophet Muhammad's Hijrah to Madinah, and he (peace and blessings be upon him) performed his role as best as possible. He put the foundation of a sound Muslim community and established the best Ummah ever created.
