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Focus on the Rise of Islam and its Influence on the World
By Mrs. Sanah Burhan

Part I Terms and Definitions	Part II Few Basic Concepts
Part III The Birth of a Message	Islam's Policy for Initiating War

Islam's Influence and Contributions

Introduction
The "Focus on the Rise of Islam and its Influence on the World" uniquely views the birth of Islam and its expansion placing more emphasis on issues relevant to Christianity and Judaism. The extent of common ground among the three monotheistic religions is far more than what is commonly known. This commonality is crucial to the fraternity and peace of the entire human race. In the 21st century, we would like to see coalition and comradeship rather than animosity and collision experienced previously. This writing is a study intending to explore facts of history, as they were, and interpret them in the light of the culture of those societies. A closer look on the medieval Muslim's contribution to Western civilization can prove to be a good for enhancing better relations today as well.
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Eventhough, Islam was revealed to Prophet Muhammad, peace be upon him (p), in the light of history in the early period of the seventh century CE, it is one of the most misunderstood religions in the West. A rational fresh look into the faith of Islam from its inception and understanding its principles and beliefs is timely and essential in this fast-merging world. The "vast" world we used to know decades ago is soon becoming a small village. Thanks to the advances in technological communication and transportation, and exemplary writing intending to remove misinformation and clarify misunderstanding. Learning about the cultures of the nearly fifth the population of this world is elemental to a peaceful survival.

To begin our study of the rise and contribution of Islam to our civilization, we will first explore certain terminologies and the effect of culture differences on people's behavior.

Part I, Terms and Definitions

Culture and Linguistic Terms
The culture of a group of people is directly linked to their language. The usage of some equivalent linguistic terms in one culture, however, can mean different things in another culture. The vast geographical distances separating peoples and nations on earth are prime contributors to the make up of localized customs and linguistic terms. The possible difference of the meaning of like-terms by each culture often leads to misunderstanding and mistakes. In this respect, Islam in the west suffers considerably. Theological terms of a typical western understanding are thought to have the same equivalent understanding in the eastern cultures. Nevertheless, when the issues are deeply explored, one finds both sides are actually in agreement, but the local usage of terms made them look far apart. Examples of this are the terms "Jihad" and "Islamic Fundamentalist." The term "Jihad" interpreted by western writers is " Holy War." In Arabic the term "Jihad" means to strive and exert effort. This meaning is not equivalent to "Holy War." The term "Holy War" is often used in association with the Crusades wars, while the term Jihad is not limited to actual war, and is certainly no substitution for "Holy War." We have dedicated the section "The term Jihad", below for a full account and explanation of this term. In a similar manner the term "Islamic Fundamentalist" often used by the western media for stereotyping Muslims as the "bad guys" or "bad."

In the Islamic teachings, however, Islam is defined as the "middle of all roads." Therefore, a typical Muslim, who takes the middle of all roads, which is the most accepted way for both eastern and western cultures, becomes a "fundamentalist" or a "bad guy." Thus, the middle of the road or "good guy" has been misread to be the "bad guy." Inaccurate and improper usage of terms is at best misleading. Better yet, Islam denounce extremism, which is what really intended by the media in the term "Islamic Fundamentalist." This example illustrates an actual reality that we must be aware of. If "knowing the problem is half the solution," in our case, knowing the problem is very much its cure.

Frequent usage of the terms "Islamic Fundamentalist" and "Jihad" in the western media and literature have induced an unnecessary animosity between Muslims and the west, especially Christians and Jews. This type of misunderstanding, which was raised by ignorance, must have no place in today's intellectual societies. Based on this understanding, we will explore the meaning of the terms, Allah, Islam, Jihad and Prophet within the Islamic culture and Arabic Language to further eliminate what may have been construed as different or foreign to this western culture.

1. The Term Allah
The Arabic word Allah is the proper name of God, Lord of the creation, Maker and Sustainer of this universe and beyond. Allah is the same God that Prophets Abraham, Moses, and Jesus worshipped and submitted to. The name Allah is unique, given to no one else other than Allah. Furthermore, the word Allah cannot be made plural or gender based. Muslims believe that Allah is a limitless and boundless entity. Allah cannot be defined by shape or form. Shapes or forms constitute limitation that contradicts the basic definition of the limitless. I equate Dr. Hassan Hathout, author of "Reading the Muslim Mind"who said: "God is infinite, but human beings are finite and the finite cannot comprehend the infinite." All Glory be to Allah, God. He is the Wise and Merciful. Allah has many names or attributes. Some of the ninety nine attributes common to Muslims are: Most-Loving, Most-Caring, All-Knowing, Clement, the Pure, the Forgiver, the Compassionate, the Grantor of Mercy, the Tender, the Full-of-Pity, the Subtle, the Aware, the Peace, the Lord of the Throne of Glory, the Judge, the Just, the King, the Owner, and the Most Powerful. A believer is one who honors these attributes, then sincerely applies and practices them in spirit and in action. For a better feel for some of God's attributes, the following Qur'anic verses are related.

Note: In Section "The Holy Qur'an," you will learn that the Holy Qur'an is the book of guidance for Muslims, revealed to Prophet Muhammad. The Holy Qur'an is composed of 114 Surahs, closely translated as chapters, and that each Surah is made of Ayaat, closely translated as verses. The designation used here will be two numbers separated by a colon (:). The first number is the chapter number and the second is the verse number. God said in the Holy Qur'an:

"But ask forgiveness of your Lord and turn unto Him (in repentance): for my Lord is indeed full of mercy and Loving-kindness (wadood)." Qur'an, 11:90.

The Arabic term wadood has no English equivalent. The closest English word is loving. However, loving does not convey the hearty meaning of the term wadood, which implicates deep and cheerful affection, most caring, most cuddling with full and deep kindness. Those who are familiar with the Arabic Language can appreciate the difficulty the translators are having in translating this term. Yusuf Ali, for example translates it as "Most Loving-kindness," Daryabadi as "Full of Loving-kindness," and Pickthall, settled for only "Loving."
Similarly, the Arabic terms lateef comes from lutf, and ra'oof comes from ru'f. Again, these terms have no English equivalents. Lateef is an attribute of Allah describing His ability to guard with care and protect with love, especially during catastrophes. In much of the Muslim world, it is customary to hear the word Lateef or any of its forms surrounding accidents and catastrophes. Lateef is often associated with the attribute Khabeer, meaning the Aware (of the unexpected, hidden or upcoming). Let us read the following verse:

"Vision comprehendeth Him not, but He comprehendeth (all) vision. He is the Subtle, the Aware (Who masters tenderness and pitifulness on His creation)." Qur'an, 6:103.

2. The term Islam
The word Islam is the name of the Religion revealed to Prophet Muhammad (p) in the early part of the 7th century Common Era. God gives this name to Prophet Muhammad (p) as seen from the following Revelations:

"This day have I perfected your religion for you and completed My favor unto you, and have chosen for you Islam as your religion." Qur'an, 5:3.
"Lo! Religion with Allah is (Islam), the Surrender (to His will and guidance)." Qur'an, 3:19.

The linguistic meaning of the word Islam
The Arabic word Islam is a derivative of the word Silm. Silm can take three meanings: 1) To remove, cure or purify from external and internal harmful matter. 2) Peace or serenity. 3) Submission.

The religious meaning of the word Islam
The religious meaning of the term Islam is a total submission and surrender to the Will of God through conviction. Therefore, a Muslim is he who submits and obeys wholeheartedly the commands of God. From this belief, one can easily establish why Muslims consider Abraham, Moses, Jesus as well as the rest of the prophets as Muslims. A total submission of all creatures to the Sustainer and Originator of this universe is beautifully illustrated in Chapter, Al.'Imran, 3: 83.

"Seek they other than the religion of Allah, when unto Him (aslama) submitteth whosoever is in the heavens and the earth, willingly, or unwillingly, and unto Him they will be returned."

The Holy Qur'an interpreters explain that people, whether believers or unbelievers, willingly or unwillingly, submit to God by means of His natural and physical laws, such as the wind, oceans, illness, health, gravity, life and death, and the Day of Resurrection. Thus, those who choose to submit to God willingly, their submission comes in harmony with nature, but those who repulse the guidance of God will be returned to His Will in submission, despite their unwillingness.

Muhammadism and the like names are thus misnomers for Islam. Writers who related Islam to Muhamadanism copying the convention: Christianity for Christ, erred when they applied it to Islam. In fact, the usage of the term Muhammadnisim cannot be found any where in the Islamic literature.

3. The Term Jihad
Many people in the west are wrongly accustomed to the term jihad to mean "Holy War". This assumption implicates terror and bloodshed incurred by Muslims to Christians, since the term "Holy War" is mainly the result of the 250 years long Crusade wars. By all means "War" in Islam is not "Holy." Investigating the nature of this term jihad we discover that people in the west have been quite misinformed about its meaning. The word Jihad came from the Arabic root-word Juhd, which means: exertion of effort, strive or struggle. See Al Munjid Dictionary, page 106. Furthermore, its usage in the Holy Qur'an does not certainly reflect the Western meaning of "Holy War." Surah: 29, Verse, 69 says:

"As for those who strive in Us (jahadu), We surely guide them to Our paths, and lo! Allah is with these who do good."

Interpreters of the Holy Qur'an explain this passage to be saying: those who strive with might and main, with constancy and determination, the light of guidance and mercy of God will come to assist them and cure their defects and shortcomings.
Striving to be closer to God, to cure an illness of the heart or to do good for others cannot be construed in any way as "Holy War." Let us take another example. Allah said:

"And (jahidu) strive for Allah with the endeavor which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that you may be witnesses against mankind. So establish worship, pay the poor due, and hold fast to Allah. He is your Protecting Friend. A blessed Patron and a blessed Helper!" Qur'an, 22: 78.

In these Verses, striving is certainly called out for spiritual gain. As the Prophet (p) is a guide and exemplar among Muslims, Muslims ought to be exemplars for mankind; they must strive to do good, to pay charity, to establish formal prayer, and to hold on tight and be closer to God. Again, there is no direct implication to "Holy War" against Christians or Jews. In fact, one might even be surprised to learn that Allah used the word jihad in association with the disbelievers against the believers. Let us read:

"We have enjoined on man kindness to parents; but if they strive (jahadu) to make you join with Me that of which thou hast no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do." Qur'an, 29:8.

In this Verse the word jihad is used for an unGodly purpose. Unbelieving parents are striving to force (by the act of jihad) their offspring to make associates with God. One just cannot see how can the word jihad be interpreted as "Holy War," even when used for something unholy.

During the Crusades, Muslims defended themselves against the invading Christian Crusades that marched all the way from England and France to Palestine, Syria and Egypt to "liberate" Jerusalem. The Muslims act of defense was certainly jihad, but still could not be taken to mean "Holy War." The term "Holy War" translated to Arabic is "al Harb al Muqadasah." This term does not exist in the Arabic culture or literature. Islamic philosophy regarding the soul is to safe guard it and to prevent bloodshed. See our posted article, "Islam: Legacy of Peace."

It is important to note note that the policy of Islam regarding the declaration of any war is to defend freedom of belief and for justice against evil and tyranny. Such principles many of us in the west hold in high esteem. See the upcoming topic: "Islam's Policy for Initiating a War."

False understanding of the word jihad as a "Holy War" declared by Muslims against Christians and Jews is a myth. In fact, no rational mind can find a good reason for the 250 year Crusade war that left scars of ill feeling on millions upon millions of people from both Islamic and Christian faiths.

3. The Term Prophet
The usage of the term prophet in the Islamic and Judeo-Christian cultures is frequent and common, but the definition of "prophet" is quite different in these cultures. In the Islamic culture the word prophet is given only to people who are appointed by God to receive and deliver His Message. To a Muslim, a prophet is one who is divinely inspired, close to God, and exhibits the highest moral standards and ethical values. Characters such as purity of the heart, dignity, honesty, and clarity of the mind are viewed by Muslims as primary elements of a prophet of God. Hence a prophet is respected, reverenced, and is taken as a beautiful and sacred model for Muslims. Since prophets represent the highest model of moralities, to a Muslim, they cannot commit major sins that would incur the wrath of God. Hence a Muslim may be offended if he or she learns of lower standards associated with prophets.

In the western culture, however, the word "prophet" can be given to any person gifted with more insights than the ordinary people in addition to the holy prophets of God. For example, the word "prophet" is given to the Prophets of the Old and New Testament, and in the mean time the word "prophet" is given to poets, philosophers and scholars throughout the western literature.

According to the western usage, holiness can no longer be a stature of the word "prophet." Furthermore, broadening the usage of "prophet" beyond the sacred dimension can damage the perfect model of a prophet. For example, the Judeo-Christian literature describes Prophet Solomon as committing a major sin. See (TBA). To a Muslim Solomon is an example to ensue. This creates a conflict -- a person of mischief is not an example of inspiration. Furthermore, to a Muslim, committing major sins by common people is considered an extremely offensive act, nonetheless, a Prophet, the foundation of spiritual and moral behavior is absolutely offensive.
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Undisclosing the differences of the meaning of the word "prophet" in both western and eastern cultures has significantly contributed to the agitation between Muslims and Christians. It is shameful for such an advanced world to have this kind of flaw.

4. The Holy Qur'an
The Glorious Qur'an is the word of God revealed to Prophet Muhammad (p) over a period of 23 years, and stands today as it has been since it was revealed. The Qur'an is a complete code of guidance for the Muslims and the source of spiritual nourishment. Muslims base all their legislation and civil laws on the guidance given to them in this Holy Book.
As a sign of its miraculous power, the Holy Qur'an attracts people of all faiths to God. People find an inward joy of its surface as well as the in-depth meanings of its passages. The deeper the study and the discovery of its refreshing and wonderful meaning, the greater the joy and attraction to God. Here is an example of the story of Noah and the arch: Surah, Huud, 11: 40-45.

"(Thus it was) till, when Our commandment came to pass and the oven gushed forth water, We said: Load therein two of every kind, a pair (the male and female), and thy household, save him against whom the word hath gone forth already, and those who believe. And but a few were thy who believed with him. So he said: Embark ye on the Ark in the name of Allah whether it move or be at rest! For my Lord is be sure Oft-Forgiving Most Merciful!
And it sailed with them amid waves like mountains, and Noah cried unto his son and he was standing aloof: O my son! Come ride with us, and be not with the disbelievers. He said: 'I shall betake me to some mountain that will save me from the water. (Noah) said: This day there is none that saveth from the commandment of Allah save him on whom He hath had mercy. And the wave came in between them, so he was among the drowned. And it was said: 'O earth! Swallow thy water and, O sky! withhold (thy rain)!' and the water abated, And the commandment was fulfilled. And it (the ship) came to rest upon (the mount) Al-Judo and it was said: A far removal for wrongdoing folk!"

The verses of the Holy Qur'an cannot be translated from Arabic into other languages, but the meanings of these verses can be. The composition of the verses of the Holy Qur'an are just not mere letters and words in a sentence of the Arabic Language. As the verses of the Qur'an are read, a heart tranquilizing tone is also transmitted. Any one who hears the recited words is affected by it regardless of the language they speak. In addition, the style of reading and rhythm associated with each passage gives its words a more meaningful sense of the case or situation it is relating. To explain to the reader the type of inspiration Muslims take from the Qur'an and its stories of the Prophets, we dedicated the Section: The Prophets of God: Source of Inspiration, in Part II, Few Basic Concepts, next.

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Part II, Few Basic Concepts

Islam's Acceptance of Christians and Jews
Contrary to the popular understanding of Muslim's intolerance to Christians and Jews, known to Muslims as People of the Book, the Islamic culture holds a special status for Christians and Jews. Muslims believe that People of the Book, who are like them, believe in the unity of God, the Day of Reckoning, and do righteously, are favored and rewarded by Allah. This belief establishes the base for cooperation and fraternity by the Muslims towards the Judeo-Christian as well as members of other faiths. Confirming this understanding, Allah says:

"Lo! those who believe (in that which is revealed unto you, Muhammad), and those who are Jews, and Christians, and Sabaeans whoever believe in Allah and the Last Day and does right surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve." Qur'an, 2:62.

Prevalent in the passage is Islam's universality and acceptance of the good work of all people. Much more prevalent is Muslim's acceptance and respect of the believing Christians and Jews. As we will see later, Prophet Muhammad sought out the help of the Christian monarch of Abyssinia to protect his followers from the tortures and execution of the Pagans, and made an alliance with the eleven Jewish tribes to protect the city of Medina from the attacks of the disbelievers. Another remarkable fact of the extent of brotherhood Muslims believe towards other believers is shown in the next verse. Here Allah commands:

"Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob. And the tribes, and that which Moses and Jesus received, and that which the Prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered." Qur'an, 42:13.

Thus, a strong common ground exists between Muslims and the People of the Book. This can be construed as a bond for peace among the followers of the three religions. In fact, Qur'an considers the People of the Book "witness" along with God Himself against those who disbelieved in Muhammad's Prophethood. Let us read the Qur'an speaking about that:

"(They who disbelieved say): 'Thou art no messenger (of Allah).' Say: Allah, and whosoever hath true knowledge of the Scripture (Jews and Christians), is sufficient witness between me (Muhammad) and you (disbelievers)." Qur'an, 13:43.

Furthermore, as a sign of peace and intimate relation, Islam admits Christian and Jewish ladies into the Muslim family by sanctioning marriage with them. The intimacy and love that Allah made between a Muslim husband and a Muslim wife can be no less when it is made between a Christian wife and a Muslim husband. Eating the foods of the People of the Book is yet another indication in the bond for peace making. Let's reflect upon the following verses:

"And among His signs is this that He created for you mates from among yourselves that you may dwell in tranquility with them and He has put love and mercy between your (hearts); verily in that are signs for those who reflect." Qur'an, 30:21.

"This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time when ye give them their due dowers and desire chastity not lewdness nor secret intrigues. If anyone rejects faith fruitless is his work and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)." Qur'an, 5:5.

Finally, we see the call of Muslims to the People of the Book as revealed to the Prophet Muhammad:

"Say: O people of the Book! Come to common terms as between us and you that we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, lords and patrons other than God. If then they turn back, say: Bear witness that we (at least) are Muslims (bowing to God's Will)." Qur'an, 3:64.

After this understanding of some Islamic fundaments about the Muslims' relation with the People of the Book, one may question whether is it the religion that is the cause of animosity between Muslims and Christians or is it greed and personal agendas.

The Origin of Islam
Muslims belief that Islam is not a new religion. Islam started with the creation of Prophet Adam (p). The form of Islam at the time of the first human creation, however, was not the same as it is today. Then and subsequently, Islam was partially revealed to various prophets, addressing the current needs for guidance. The people of Noah, Abraham, Jacob, Moses, and Jesus are few of the nations that were related in the Holy Qur'an. Thus, Muslims are spiritually inspired by the stories and teachings of Prophet Noah, Abraham, Jacob, Josef, Moses and Jesus. In the view of the Grand Mufti of Syria, Sheikh Ahmad Kuftaro, all people are brothers and sisters and had been receiving the one message of submission. When people got more sophisticated, so did the religion. He further said: "The similitude of Torah, Bible and Qur'an is like elementary, secondary and graduate schools. Graduation from one school to the next higher one is only normal and natural." Thus, Christianity and Judaism in their original forms, to a Muslim, are no different than Islam. Let us read the Holy Qur'an in this respect:

"Say: "We believe in God, and in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets from their Lord: We make no distinction between one and another." Qur'an, 3:84.

The Prophets of God: Source of Inspiration
The Holy Qur'an speaks about the stories and experiences of many prophets of God throughout the Holy Qur'an. Selected prophets and selected verses are represented here to familiarize the reader of the extent of how Muslims regard the prophets of God.

Prophet Abraham (p)
Several stories in different chapters of the Qur'an speak about Prophet Abraham. Here are few examples:

"And who forsaketh the religion of Abraham save him who befooleth himself? Verily, We chose him in the world, and lo! in the Hereafter he is among the righteous. Qur'an, 2:131
But We had already given the people of Abraham the Book and Wisdom and conferred upon them a great kingdom." Qur'an, 4:34.

"And We had certainly given Abraham his sound judgment before, and We were of him well-knowing. When he said to his father and his people 'What are these statues to which you are devoted?' They said: 'We found our fathers worshippers of them.' He said: 'You were certainly, you and your fathers, in manifest error.' They said:' Have you come to us with truth, or are you of those who jest?' He said: '(no), rather, your Lord is the Lord of the heavens and the earth who created them, and I, to that, am of those who testify. And (I swear) by Allah, I will surely plan against your idols after you have turned and gone away.' So he made them into fragments, except a large one among them, that they might return to it (and question). They said, 'Who has done this to our gods?' Indeed he is of the wrong dowers.' They said: 'We heard a young man mention them who is called Abraham." They said, 'Then bring him before the eyes of people that they may testify.' They said, 'Have you done this to our gods, O Abraham?' He said, 'Rather, this -- the largest of them -- did it, so ask them, if they should (be able to ) speak.'
So they returned to (blaming) themselves and said, (to each other), 'Indeed, you are the wrongdoers.' Then they reversed themselves, (saying), 'You have already known that these do not speak!' He said, 'Then do you worship instead of Allah that which does not benefit you at all or harm you? Uff to you and to what you worship instead of Allah. Then will not use reason?' They sad, 'Burn him and support your gods -- if you are to act.' We (i.e., Allah) said, 'O fire, be coolness and safety upon Abraham.' And they intended for him a plan (i.e., harm), but We made them the greatest losers." Qur'an, 21:51-70.

"So We gave him the good news of a boy ready to suffer and forbearer. Then when (the son) reached (the age of serious work with him, he said: ' O my son! I see in vision that I offer thee in sacrifice: now see what is thy view!' (The son said:) 'Oh my father! Do as you are commanded: You will find me, if God so wills one practicing patience and constancy!' So when they had both submitted their wills (to God), and he had laid him prostrate on his forehead (for sacrifice), We called out to him, 'O Abraham! You have already fulfilled the vision! -- thus indeed do we reward those who do right." Qur'an, 37101-105.

"Remember We made the House a place of assembly for men and a place of safety; and take ye the Station of Abraham and Ishmael, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer.) And remember Abraham said: 'My Lord, make this a City of Peace, and feed its people with fruits -- such of them as believe in God and the Last Day.' He said: '(yea), and such as reject faith -- for a while will I grant them to the torment of fire -- an evil destination (indeed)!'
And remember Abraham and Ishmael raised the foundations of the House (with this prayer): 'Our Lord! accept (this service) from us: for You are the All-Hearing, the All-Knowing. our Lord! Make us Muslims, bowing to Thy (Will)! And of our progeny a people Muslim, bowing to Thy (Will); and show us our places for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the oft-reurning, Most Merciful." Qur'an, 2:125-128.

The Story of the Birth of Jesus

"Relate in the Book (the story of) Mary when she withdrew from her family to a place in the East. She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects. She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." He said: "Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son. She said: "How shall I have a son seeing that no man has touched me and I am not unchaste?" He said: "So (it will be): thy Lord said `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed." So she conceived him and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " At length she brought the (babe) to her people carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought! "O sister of Aaron! thy father was not a man of evil nor thy mother a woman unchaste!" But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?" He said: "I am indeed a servant of Allah: He hath given me revelation and made me a Prophet; "And He hath made me blessed wheresoever I be and hath enjoined on me prayer and charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the day that I shall be raised up to life (again)"! Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute. It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter He only says to it "Be" and it is." Qur'an, 16:35.

Prophet Moses and Al Khider (a saint with knowledge)

"Behold Moses said to his attendant "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel." But when they reached the Junction they forgot (about) their Fish which took its course through the sea (straight) as in a tunnel. When they had passed on (some distance) Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it Moses said: "That was what we were seeking after": so they went back on their footsteps following (the path they had come).
So they found one of Our servants on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own presence. Moses said to him: "May I follow thee on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?" (The other) said: "Verily thou wilt not be able to have patience with me! "And how canst thou have patience about things about which thy understanding is not complete?" Moses said: "Thou wilt find me if Allah so will (truly) patient: nor shall I disobey thee in aught." The other said: "If then thou wouldst follow me ask me no questions about anything until I myself speak to thee concerning it." So they both proceeded: until when they were in the boat he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!" He answered: "Did I not tell thee that thou canst have no patience with me?" (Moses) said: "If ever I ask thee about anything after this keep me not in thy company: then wouldst thou have received (full) excuse from my side." Then they proceeded: until when they came to the inhabitants of a town they asked them for food but they refused them hospitality. They found there a wall on the point of falling down but he set it up straight. (Moses) said: "If thou hadst wished surely thou couldst have exacted some recompense for it!" He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.
As for the boat it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable for there was after them a certain king who seized on every boat by force. "As for the youth his parents were people of Faith and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man). "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection. "As for the wall it belonged to two youths orphans in the Town; there was beneath it a buried treasure to which they were entitled: their father had been a righteous man: so thy Lord desired that they should attain their age of full strength and get out their treasure a mercy (and favor) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience." Qur'an, 18:60-82.

Moses and the Pharaoh
Here is some glimpse of the story of Moses with the Pharaoh from Chapter 18. God said:

"Has the story of Moses reached thee? Behold he saw a fire: so he said to his family "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom or find some guidance at the fire." But when he came to the fire a voice was heard: "O Moses! "Verily I am thy Lord! Therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa." I have chosen thee: listen then to the inspiration (sent to thee). "Verily I am Allah: there is no god but I: so serve thou me (only) and establish regular prayer for celebrating My praise. "Verily the Hour is coming My design is to keep it hidden for every soul to receive its reward by the measure of its endeavor. "Therefore let not such as believe not therein but follow their own lusts divert thee therefrom lest thou perish!" And what is that in thy right hand O Moses?" He said "It is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I find other uses." (Allah) said "Throw it O Moses!" He threw it and behold! it was a snake active in motion. (Allah) said "Seize it and fear not: We shall return it at once to its former condition. " Now draw thy hand close to thy side: it shall come forth white (and shining) without harm (or stain) as another Sign. "In order that We may show thee (two) of Our Greater Signs. "Go thou to Pharaoh for he had indeed transgressed all bounds." (Moses) said: "O my Lord! expand to me my breast;" "Ease my task for me; "And remove the impediment from my speech. "So they may understand what I say: "And give me a Minister from my family "Aaron my brother; "Add to my strength through him And make him share my task: "That we may celebrate Thy praise without stint "And remember Thee without stint: For Thou art He that (ever) regardeth us." (Allah) said: "Granted is thy prayer O Moses!" Qur'an, 20:9-36.

Prophet Jacob(p)
With respect to Prophet Jacob and his sons (p), Allah Said in Surah: 2:133:

"Or were you present when death came to Jacob, when he said unto his sons: What will you worship after me? They said: We shall worship your God, the God of your fathers, Abraham and Ishmael and Isaac, One God, and unto Him we have surrendered (aslamna)."

This passage clearly identifies and establishes the unity and continuity of all religions and the relevance of Islam to all people.

Prophet Moses, Jesus and the Disciples (p)

"And Moses said: O my people! If you have believed in Allah then put trust in Him, if you have indeed surrendered (unto Him)!" Qur'an, 10:84.
"But when Jesus became conscious of their disbelief, he cried: Who will be my helpers in the cause of Allah? The Disciples said: We are Allah's helpers. We believe in Allah, and bear thou witness that we are (muslimoon) Muslims." Qur'an, 3:52.
"And God will teach him (Jesus) the Book and Wisdom, the Law and the Gospel, and (appoint him) an Apostle to the Children of Israel." Qur'an, 3:48 and 49.

Prophet Yusuf (Joseph)
The supplication of Prophet Yusuf (Joseph) (p) is related in Surah: Yusuf, 12, Verse: 101. It says:

"O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events, Creator of the heavens and the earth! Thou art my Protector in the world and the Hereafter. Make me to die submissive, musliman (unto Thee), and join me to the righteous."

Prophet Solomon with Queen Balqees

Part of the story of Prophet Solomon with Queen Balqees is related in Surah: Naml, 27, Ayah: 44.
"It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I (aslamtu) submit in Islam with Solomon unto Allah, the Lord of the Worlds."

Prophet Noah and his People
As far as Prophet Noah responding to his people rejection and saying:

"But if you turn back, (consider): No reward have I asked of you. My wage is the concern of Allah only, and I am commanded to be of those who (aslama) surrender (unto Him)." Qur'an, 10:72.

Prophet Muhammad
Finally we see Islam in its complete form revealed to Prophet Muhammad as seen in the following Ayah:

"Say (O Muhammad): Shall I take for my protector any other than Allah the Maker (Originator) of the heavens and the earth? And He is that feedeth but is not fed. Say: 'Nay! but I am commanded to be the first of those who (aslama) surrender to Allah (in Islam) And be not thou (O Muhammad) of the idolaters.'" Qur'an, 6:14.

The Spread of Islam was the Result of Force
Understanding certain principles of Islam enables the reader to judge the events that took place during the time of the Prophet and beyond. The size of the Islamic Empire during the rule of Caliph Haroon al Rashid extended from China and the Indonesian Islands in the east to North Africa, Spain and France in the west and much of that in between.
This unexpected fast spread, which still puzzles many contemporary historians, would not be so surprising when one discovers Islam's social, political and moral principles. These principles were and still are the elements that enabled Islam to flourish in the past and in our modern days.

The birth of Islam in the early 600 CE was indeed a world of social, political and intellectual reforms that swiped the Arabian Peninsula and much of the old world. The Holy Qur'an and the guidance of Prophet Muhammad are the fountains of this intellectual and social reform. Studying the old world history, one clearly sees the the drastic change of world status in those aspects.

The event of Islam and the coming of Prophet Muhammad uplifted the human race from the disgrace of worshipping stones and self interest into worshipping the Creator of the universe; from exploiting slaves, orphans, women and the weak into the justice of equality, resuscitation and freedom; from vice and corruption to order and law; from a tyrannical political systems to a pluralistic democracy-like systems; from insecurity to safety and freedom. Slaves and masters became equal before the law. Education was no longer for the privileged. Only under the leadership of Islam slaves, women and the poor were able to find dignity and become an integral part of the political and social processes. Many servants, slaves and women, such as Bilal, the Ethiopian, Abu Hurarah, Salman the Persian, Aishah, ranked in history among the saints, leaders of communities, and are today inspiration figures for all generations of Muslims. The following subjects are few of the Islamic fundaments that helped shape the old world.

1. Equality of Gender
Islam revolutionized the status of woman from being a second-class citizen and as a commodity for profit into a respected and equal partner to man in status, duties and rewards. Islam did not stop at the equality level, but further gave women special honor for their role of motherhood education, physical protection and unburdened them from financial responsibility of the family.
Before Islam, the status of women was extremely undermined. Widowed and divorced women were not permitted to remarry. Daughters were buried alive at birth. Pride and fear of disgrace intruded this criminal attitude toward female babies. In the following verse, one cannot mistake that women are equal partners to men.

"For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward." Qur'an 35:33.

Prophet Muhammad (p) teaches that: "Women are the siblings of men." He also said: "Heaven is beneath the feet of mothers." Taking care of mothers and listening to their advices is one way to attain Heaven. Furthermore, we find that one of the longest chapters in the Holy Qur'an is named, al Nisaa, (women). The usage of this name by the Qur'an is a way to remind the believers to always honor, treat well and respect women. This type of equality and special status given to women in the early world cultures, which was laced with denial of women's rights and human values was in part the cause of the wide acceptance of Islam by many nations of the world. For more on the reform of the stats of woman, see our posted article: "The Reform of Womanhood Status Begins with Islam."

2. Haven of Social Justice
Social injustice is against God's will. Discrimination in color, origin, religion or nationality is considered an act of evil in Islam.

"O humankind! We created you from a single pair of a male and a female, and made you into nations and tribes, that you might come to know and cherish one another (not that you may despise each other). Verily the most honorable of you in the sight of God are the most righteous." Qur'an 49:13.

Justice is on top of every agenda in Islam. Islam does not only call for justice, but it seeks something warmer and more human, (ihssan). Ihssan is the doing of good over and above justice. Actions such as returning good for ill and forgive for infliction of harm, are acts of faith that Islam inspires its followers to embrace, as seen in the following verse.

"God commands justice, the doing of good beyond justice (ihssan), and liberality to kith and kin, and He forbids all harmful deeds, injustice and rebellion." Qur'an, 16:90.

3. Promotion of Intellect and Observation
Intellect and observation are the grounds of every flourishing civilization. Thousands of verses of the noble Qur'an are stimulus for expanding the mind through observation, study of nature and contemplation. The first word revealed to Prophet Muhammad was "read". This word helps open the eyes of the believers for examination and study in all fields of matter and knowledge. Furthermore, one comes across hundreds of verses in the Qur'an with inquisitive style enticing people to enlarge their scope to think, calculate and come up with better ways to improve the quality of life. Here are some examples:

"Are the blind equal with those who see? Or is the depth of the darkness equal with the light?" Qur'an, 6:50. "Say: go through the earth and see what has been the end of those guilty of sin." Qur'an, 27:69. "Say: travel through the earth and see how God did originate creation." Qur'an, 29:20. "Say: wonder in the heavens and earth for the signs of God." Qur'an, 10:101. "It is He Who gives life and death, and to Him is due the alteration of night and day: Will you not then understand." Qur'an, 23:80.

The direct result of this inquisitive approach widens the horizon of exploration and the expansion of thinking and vision. This open observation phenomenon led to the making of the Golden Age and was the cradle to the scientific and academic revolution that led to the Renaissance.

4. Purity and clarity
Human nature easily identifies with things that it likes and sets itself apart from things that it does not. Flowers and dead corpse are an example. It is common for people to enjoy seeing flowers and smelling their fragrance, while the opposite is true for seeing or smelling corpses. This fact was and still is a major factor in the fast spread of Islam. The logic and rational fabric of the make up of Islam, such as the unity of God, people and the universe, promotion of ethics, economic growth, establishing law and order, are contributors to its appeal and acceptance. Furthermore, the holy Qur'an's original words have not been improvised or contaminated by the imperfection of people rewriting their scriptures. It is an integral part of Muslim's faith to insure that the script of the Qur'an could not be rewritten by man or changed in any way or form.

Since God is the Creator of mankind, He is best fit to know the needs of His creation. The clarity and purity of the Holy Qur'an makes it possible for a perfect harmony between the Holy Qur'an, its principles and fundaments and people. This harmony played a major role in the spread and expansion of Islam.

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Part III, The Birth of a Message

I. Focus on Arabia before Islam
Arabs before Islam were people who possessed certain distinguished virtues, such as loyalty, boldness and generosity. Arabia had tribal organizations and literary clubs. Arabs were highly eloquent in the Arabic Language. Poetry was very much integrated into their life style. Much of the social, political, and tribal life affairs of Arabia are delivered to us today in poetic forms. Poetry was the broadcasting media in those times.
The status of women at the time was extremely undermined. Widowed and divorced women were not permitted to remarry. Certain tribes used to bury their daughters alive at birth. Pride and disgrace intruded this criminal attitude toward female babies. Addressing this odd behavior, God in the Holy Qur'an questioned the killers saying:

"When the female (infant), buried alive, is questioned for what crime she was killed." Qur'an, 81:8-9.

In Arabia tribal prejudice was very strong. Everyone firmly believed that he came from the noblest stock. Religion was in a state of pluralism. Each tribe had its own god. The Jews and Christians, on the other hand, were having a waiting match. Each expecting the awaited prophet "that Prophet," to come through their people. Jewish and Christian tribes had settled in the Arabian Peninsula in the locations matching the Old Testament's description of where the awaited prophet shall be coming from. For example eleven Jewish tribes settled around the city of Medina, as well as the Christian tribe of Najran. The Old Testament, Book of Habakkuk, Chapter 3, Verse 3, prophesied:

"God came from Teman, and the holy one from mount Paran, Sila, his glory cover the heaven and earth and the earth was full with his praise."

According to the Dictionary of the Bible, under the word Teman, page 961, it says: Teman is a large oasis in the north of Medina.
Arabia's social, political and moral aspects demanded a reformer.

II. The Birth of a Message
In the beginning of 600 CE. when the elders of Mecca renovated the shrine of the Ka'ba, they fell into an argument: Who would have the honor of resetting the sacred divine black stone (a stone from heaven) into the masonry? It was agreed that the next man to enter the sacred precincts would judge the dispute. First to appear was a young Meccan merchant whose wisdom and honesty had already won him the name Al-Amin or the "Trustworthy." He was a lean man, strong of bone and muscle, and had dark eyes and a serious face. He called for a cloak to be spread on the ground and with his own hands, he placed the black stone on it. With a noble from each of Mecca's leading tribes pulling a corner of the robe, the sacred stone was raised. Then with his own hands, the young man set the stone into its niche where it remains till this day. The man's name was Muhammad.
Born in Mecca, the Arabian Peninsula, into the prominent Quraysh tribe about 570 C.E., both of his parents died young; first his father, Abdu-Allah and then his mother Amina shortly after. He was about six years old at the time of his mother's death. His father had died when he was still in the womb of his mother. His grandfather Abd-al Muttalib, a prominent leader in Mecca, then took charge of him. Upon the death of his grandfather, Muhammad's guardianship passed to his uncle Abu-Talib who, although never converted to Islam, continued to show love and protection for his nephew despite extreme hardships and dangers. Muhammad, like the rest of the young men in Abu-Talib's family, had to work. At first he was a shepherd but later he gradually gained respect as a businessman. At 25 he married Khadija, a widow of 40. They lived 23 years together and had four daughters and two sons. His sons died during early childhood. All of his daughters lived and married, only Fatima had descendants.

The next several years he devoted much time to contemplation. Often he climbed to a small cave among the rocks of Mount Noor, in a cave called Hira, just north of Mecca, to spend in fasting and meditation. There, in the year 610, at 40 years of age and although unlettered, a revelation overwhelmed him: a blinding vision that frightened him to his knees. A voice from the sky said: "O Muhammad, Read!" He said: "I cannot read." The voice again said: "Read!" He said: "I cannot read." The third time the voice was more terrible. It commanded: "Read!" He said: "What shall I read?" Then the archangel replied:

 "Read, in the name of the Lord who createth, created man from a clot, read and it is thy Lord, the most Bountiful Who teacheth by pen, teacheth man that which he knew not." Qur'an, 96:1-5.

Troubled, Muhammad returned home to Khadija. Is it that God has spoken to him and had appointed him His messenger? or is it that he is losing his senses? It is an undisputed fact that Khadija was the first to believe in his appointment as a Prophet, before anyone, even the disturbed Muhammad himself, for he returned to her saying: "Wrap me, wrap me," and right after he told her what he had experienced and what was said to him, Kadijah responded by saying: "Allah will not disappoint you, you feed the poor, you cloth the needy..."

Muhammad then went to sleep on her lap. Soon Khadija ran to her cousin, Waraqah Ibn-Nowfal who refused to worship idols and had became a Christian and who had also translated part of the Old Testament into Arabic. When she told him what Muhammad had seen and heard, he broke into these words: "Holy, Holy! By Him Who dominated Waraqah's soul, O Khadija, this must be the great spirit that spoke to Moses. Muhammad must be the Prophet of this nation." Khadija returned home and found Muhammad still asleep and perspiring. As he opened his eyes, he heard the Angel saying:

"O you who lie wrapped in your mantle, arise and Warn. Glorify your Lord. Purify your garments." Qur'an, 74: 1-3.

Thus, Muhammad became the Prophet who would later transform the face of this globe. According to modern Muslim Scholars, such as Dr. Jamal Badawi, this event was prophesied in the Old Testament to a great detail. Let us read from the Book of Isaiah, Chapter 29, Verse 12:

 "And the Book is delivered to him that is not learned saying read this I pray thee and he says I am not learned."

This astounding similarity between what took place during Muhammad's appointment and what was prophesied in the Old Testament cannot be attributed to any one else other than Muhammad. Incredible how close and precise this prophecy is. Why is it that neither Muslims, Jews or Christians have recognized this fact as a common heritage to all of their respective religions? It would seem to me that we have an opportunity here to construct a bridge for better understanding and closer ties amongst the Judeo-Christian-Islamic faiths.

Thus, the revelation started by an action expressing word, "Read" and the revelation that formed the Holy Qur'an continued for the next twenty-three years. During this time, the Holy Qur'an was revealed to the Prophet Muhammad in piece meal, and as demanded by the relevant events and circumstances. Some times he may receive a single Surah (chapter) or one or more verses, and other times he may receive several chapters at a time. The Holy Qur'an expressed this as:

"(It is) a Qur'an which We have divided (into parts from time to time) in order that thou mightest recite it to men at intervals: We have revealed it by stages." Qur'an, 17:106.

Again, turning our attention to the Old Testament, we, similarly find another perfectly fit prophecy of the description above for the awaited "Prophet". In the Book of Isaiah, Chapter 28, verse 10, which says:

"For precept must be upon precept, line upon line, here a little and there a little."

During the time the Revelation was actually delivered to Prophet Muhammad, he used to utter the words that are being revealed to him, and he was worried about losing or forgetting part of it:

"Move not your tongue concerning the (Qur'an) to make haste therewith." Qur'an , 75:16-17.

For a matching prophecy from the Scripture, we read in the Book of Isaiah, Chapter 28, Verse 11:

"From for with a stammering lips and another tongue will he speak to his people."

Stammering is to speak or say with involvement pauses and rapid repetition of syllables and sounds as from excitement. This Verse not only prophesied accurately the state of the expected prophet receiving a revelation but also indicated that this new revelation is in a different tongue (language) than that of the Torah, which has been manifested in the Arabic Language. It is amazing how accurate and meticulous this description is and to be told hundreds of years before it had actually taken place.
Muhammad's Prophethood came as a result of a divine plan to bless the nations of the world by raising a Prophet through the descendants of Prophet Ishmael, son of Abraham, patriarch of the monolithic religions. According to the Old Testament, God had made a promise to Prophet Abraham to bless his nation. Let us read Verse 18, Chapter 18, Book of Deuteronomy:

"I will raise them up a prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall command him." The Bible's Last Prophet, page 12.

The laws and injunctions brought by the Prophet had angered the leaders of Mecca who feared losing their business, leadership and influence. In 12 years, and with an extraordinary patience despite Quraysh's insults and ill-treatment, Muhammad was able to convert only 112 people to Islam. During these years Muslims were ill-treated, tortured and killed in Mecca. Muhammad gave orders for some of his followers to migrate secretly to Yathrib, a city north of Mecca, and for others to go to Ethiopia where there was news of a just Christian king, King Negus. Others, including the Prophet and his clan, were driven out of their homes into the desert where they suffered much hunger and hardship for almost three years.

Quraysh was so upset about the migration of the Muslims, they confiscated their homes, wealth and belongings. Furthermore, to further weaken and close every door of relief before the migrating Muslims, Quraysh sent a delegation to King Negus of Abyssinia carrying precious gifts with hopes of bringing about the Muslims extradition back to Mecca for punishment and humiliation. The two appointed ambassadors, Amr Ibn Al-As and Abdullah Ibn Abu-Rabiah presented to King Negus and his patriarchs their precious gifts and then said:
"O King! A number of ignoble plebeians from Mecca have taken refuge in your country. They have turned away form the religion of their people and have not joined your religion. They follow a new religion known neither to us nor to you, which they have created. The leading noblemen of Mecca, who are their parents, uncles and relatives, have sent us to you to ask for their return." Negus then sent for the refugees to hear their plea. When the refugees came before the King, he said: "What is this new religion which caused you to separate yourselves from your people?"

Jafar Ibn Abu-Talib, the Prophet's cousin rose and said:
"O King, we were in a state of ignorance and immorality, worshiping idols, eating carrion, and committing injustices--the strong amongst us exploited the weak. Then God sent us a Prophet, one of our own people, whose lineage, truthfulness, loyalty and purity are well known to us. He called us to worship God alone-- he commanded us always to speak the truth, to remain true to trust and to keep the promise--to avoid fornication, perjury and false witness." Thereupon, the King asked, "Will you show me some of the revelation which your Prophet claims?" Jafar Ibn-Abu Talib said yes and began to recite the verses from Chapter, Mary where the infant Jesus actually spoke in the cradle.

"Relate in the Book (the story of) Mary when she withdrew from her family to a place in the East. She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects. She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." He said: "Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son. She said: "How shall I have a son seeing that no man has touched me and I am not unchaste?" He said: "So (it will be): thy Lord said `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed." So she conceived him and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " At length she brought the (babe) to her people carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought! "O sister of Aaron! thy father was not a man of evil nor thy mother a woman unchaste!" But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?" He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute. It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter He only says to it "Be" and it is." Qur'an, 16:35.

When the patriarchs heard these words, they were pleasantly surprised and told the King:

"These words must have sprung from the same fountainhead as the words from which our master Jesus Christ's have sprung." Negus then said: "Go fourth in my kingdom, I shall not extradite you."

This collaboration of the Christian King with the Muslims was not only a cause for victory for the Muslims but a sign of the true and actual relationship between Muslims and Christians during the life of the Prophet of Islam. What is more revealing about the Christian/Muslim relationship during this time is that some of those Muslims who were under the protection of the Christian King, had fought along with his Christian solders against certain rebellions within the King's kingdom. It behooves us Muslims, Christians and Jews to come forth and rediscover such bonds for mutual and peaceful co-existence.

Migration of the Prophet: Masterpiece of Thoughtful Planning and Execution
On at least two occasions, the tribe of Quraysh planned to kill the Prophet but did not because of the fear of new bloodshed between the killing tribe and the tribe of the Prophet (p). Quraysh tribes, however, drew up a plan to kill the Prophet without the fear of reprisal. This plan called for the murder to be carried out by one representative from each clan of Quraysh, with each one plunging his sword into the victim. In this way, the tribe of the Prophet, Benu Hashim, would not be able to fight all of the Quraysh tribes.

Allah informed the Prophet of their plan and gave him the permission to migrate to Yathrib with his close friend Abu Bakr. Abu Bakr prepared two camels for the trip to Yathrip. Yathrib is where some of his followers had already migrated to and where he would be more at ease with the people of the city, since many of them were Jews. On the night that the murderers surrounded the Prophet's house, his faithful son-in-law, Ali Ibn Abu-Talib, a youth of twenty, was instructed to wrap himself with Muhammad's clock and lie in Muhammad's bed. By midnight Muhammad slipped away through the sleeping armed members of the plot awaiting to murder the Prophet (p). In order to mislead the enemy, Muhammad and his close friend Abu Bakr, headed south, instead of traveling North in the direction of Yathrib, to hide in cave Thour. There, they spent 3 days in the cave until the hue and cry of Quraysh had subsided.

The plan of escape drawn by the Prophet illustrates the extent of dependence on the individual efforts to bring about the plan to success. Prior to his migration he had hired Abdullah Ibn Uraqith as travel guide for his convoy, and he instructed Asma, Abu-Bakr's daughter along with her brother Abdullah to provide them with food and news, and Abu Bakr's servant, 'Aamir Ibn Faheerah to graze the heard of sheep where Asma' or her brother walked to destroy their foot prints so that Quraysh would not be able to trace them. Abdullah stayed in Mecca during the day to collect the news and delivered it to the Prophet during the night. The Prophet was informed of all the news as if he was within Mecca. Asma was instructed to provide two camels and food for their journey to Yathrib. The convoy did not take the normal route to the city of Yathrib, but rather the Red Sea route which goes north along the shores of the Red Sea then East to the city to ensure a good escape.

Part of the blessing of being a believer in God is that God is always with you. For example, when Allah sees that you have done all that you can do to accomplish your mission, He, in return will show His assistance to you. In this case, to mislead the enemy from comprehending the whereabouts of the Prophet and his Companion, He sent a spider to build its web at the entry of the cave. When Quraysh's men reached the opening of the cave, they saw an unbroken web of a spider, and felt that no one can enter the cave without breaking the spider's web and therefore left the site without searching the cave. In this regard, Allah said:

"If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's word it was that became the uppermost. Allah is Mighty, Wise." Qur'an, 9:40.

The leaders of Mecca offered one hundred camels as a reward to the one who would apprehend Muhammad, but all plans failed to find him. It was in June, 622 CE, when the travelers migrated north to Yathrib. That day marked the beginning of the Islamic calendar. After ten days of journey, Muhammad arrived at the Oasis. Having learned of his migration, the small band of Muslims waited for days at the southernmost fringe of