Part of Ramadan events and lessons (series completed)
· Lesson 8 of 31
Ramadan events and lessons | Episode (8) | Conquest of Mecca
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Transcript
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In the name of Allah, the Most Gracious, the Most Merciful.
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A summary of the book:
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Ramadan: Events and Lessons.
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The Conquest of Makkah.
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The time was the tenth day of Ramadan,
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in the eighth year of the Hijrah.
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Achieving one’s hopes and the triumph of truth over falsehood
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are not matters attained through mere dreams,
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nor are they reached in a short span of time,
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or by following a path of ease and comfort.
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Rather, such a noble objective
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requires sincere efforts,
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sound and continuous actions,
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an extended period of time,
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and a generous expenditure of effort accompanied by
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hardship and a lack of indulgence.
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That is the true ascension
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by which the climber reaches the horizons of happy hope.
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The Messenger of Allah (peace and blessings of Allah be upon him) was driven out,
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along with his emigrant Companions, from Makkah,
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which was the most beloved of Allah’s lands to their hearts.
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They endured the agony of separation,
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and thereafter encountered various kinds of hardships,
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from fighting the disbelievers,
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both the polytheists and the People of the Scripture among them.
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The rest of the Arabs attacked them in unison,
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and they were prevented from visiting
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the Sacred House.
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Throughout this, they were not safe from the arrogance of Quraysh
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and its pride,
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until the day of Hudaybiyyah arrived.
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A peace treaty was concluded based on terms,
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some of which the Muslims disliked,
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yet Allah the Exalted made that very matter
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which they disliked a path to what they loved.
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In this was a great educational lesson:
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that disliked things may lead to beloved outcomes
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for those who are patient and seek reward from Allah.
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The Muslims remained patient in accepting
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all those terms,
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in obedience to Allah the Exalted
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and His Messenger (peace and blessings of Allah be upon him).
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They did not know that some of those terms
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would be a gateway to a great affair,
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bringing them security
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beyond what they had hoped for.
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“Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.” (2:216)
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“Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.” (2:216)
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Allah knows, while you do not know.
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The Dawn of the Conquest.
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Among the terms of the Treaty of Hudaybiyyah was
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that whoever wished to enter into a covenant with the Muslims could do so,
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and whoever wished to enter into a covenant with Quraysh could do so.
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The one who entered was considered part of that faction,
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and any aggression against them was considered aggression against that faction.
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Thus, the Khuza'ah tribe entered into the covenant of the Muslims,
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and the Banu Bakr entered into the covenant of the polytheists.
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There were old blood feuds between the two tribes.
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One day, some of the Banu Bakr raided
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the Khuza'ah with the assistance of Quraysh,
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killing a number of them.
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'Amr ibn Salim al-Khuza'i hurried to the Messenger of Allah (peace and blessings of Allah be upon him),
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crying out for help.
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The Messenger of Allah (peace and blessings of Allah be upon him) answered him,
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and responded to his call.
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When Quraysh realized the consequences of their actions,
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they sent Abu Sufyan to Madinah to apologize and renew the treaty,
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but he did not succeed in that political visit.
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The matter had surpassed the acceptance of political apologies and diplomatic efforts,
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so a military solution was necessary
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to uproot the problem from its foundations.
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Thus, it is known that the Treaty of Hudaybiyyah was the gateway to the conquests,
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the conquest of Khaybar and the conquest of Makkah.
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Allah the Exalted said:
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"And a near victory" — the most correct opinion is that this refers to the Treaty of Hudaybiyyah.
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According to the hadith of Sahl ibn Hunayf (may Allah be pleased with him), who said:
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"We were with the Messenger of Allah (peace and blessings of Allah be upon him) on the day of Hudaybiyyah,
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and had we seen fighting, we would have fought."
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Then 'Umar ibn al-Khattab (may Allah be pleased with him) came and said:
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"O Messenger of Allah, are we not on the truth and they on falsehood?"
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He replied, "Yes."
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He asked, "Are our dead not in Paradise and theirs in the Fire?"
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He replied, "Yes."
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He said, "Then why should we accept humiliation in our religion?
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Shall we return before Allah has judged between us and them?"
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He replied, "O son of al-Khattab,
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I am the Messenger of Allah, and He will never let me down."
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'Umar went to Abu Bakr
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and said to him what he had said to the Prophet (peace and blessings of Allah be upon him).
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He replied:
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"He is the Messenger of Allah, and Allah will never let him down."
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Then Surah al-Fath was revealed,
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and the Messenger of Allah (peace and blessings of Allah be upon him) recited it to 'Umar until the end.
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'Umar then asked:
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"O Messenger of Allah, is it a conquest?"
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He replied, "Yes."
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The Road to Makkah.
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On Wednesday,
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the tenth day of Ramadan,
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in the eighth year of the Hijrah,
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the Messenger of Allah (peace and blessings of Allah be upon him) left Madinah
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with an army of ten thousand fighters.
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Here, the hopes of the Muslims began to appear on the horizon,
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and the hearts of the Emigrants, in particular, began
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to cast off their heavy sorrow
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which Quraysh had sown in them throughout the past years.
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They were to experience joy in the atmosphere of the glory of faith,
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after having lived for a time under the yoke of oppression and sadness.
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The believers set out,
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driven by a great longing to enter the Sacred City
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and to raise the banner of Tawhid (monotheism) over it,
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after the banners of polytheism had been raised there for a long time.
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They marched, burning with rage against those who had driven the Messenger of Allah (peace and blessings of Allah be upon him)
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out of his secure city,
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harmed him, and attacked the Muslims during the Makkan period,
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and obstructed the path of Allah for nearly twenty years.
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They set out toward it with a force the likes of which the Muslims had never gathered before,
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nor could Quraysh withstand, no matter how many they gathered.
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Indeed, the Muslims this time
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did not doubt the conquest and the entry into Makkah,
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and the erasing of the idols of paganism therein.
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They proceeded with certainty in the help of Allah the Exalted to realize that beautiful dream
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which had haunted them for many years.
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It was necessary to send a psychological message to Makkah before entering it,
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so that it might desist from its transgression this time,
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and surrender the leadership of Makkah to the Messenger of Allah (peace and blessings of Allah be upon him),
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to spread the light of guidance through it to the east and the west.
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Therefore, the Messenger of Allah (peace and blessings of Allah be upon him) conducted
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military displays of the Islamic army,
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with Abu Sufyan present, witnessing it.
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He had already announced his Islam at that time,
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and he was awestruck by what he saw of the Islamic power.
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He returned to Makkah to warn them against opposing the Messenger of Allah and those with him.
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His words were received with belief by the wise among them,
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although there was a faction of Quraysh overcome by recklessness,
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so they stood on some of the roads of Makkah
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and skirmished with the Islamic army briefly,
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where some were killed and the rest fled,
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allowing Makkah to open its heart to mercy for the entry of the sacred march,
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which would cleanse Makkah from the filth of polytheism and the authority of its people.
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The Entry into Makkah.
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On the twentieth day of Ramadan in the eighth year of the Hijrah,
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the vanguards of the army of faith entered Makkah from various directions,
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and it continued to flow in groups,
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until Makkah embraced that entire pure army.
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How great and beautiful those moments were in the souls of the believers,
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and how difficult they were in the souls of the polytheists,
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the day they saw Muhammad ibn 'Abdullah entering the Sacred Mosque,
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with the Emigrants and the Ansar around him.
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He touched the Black Stone,
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performed the circumambulation of the House,
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and struck the standing idols with his bow until they fell.
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For with this conquest, the truth had come,
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and falsehood had vanished.
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“And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.” (17:81)
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The Prophet (peace and blessings of Allah be upon him) ascended into the Ka'bah,
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prayed there,
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and remembered Allah, declared His oneness, and magnified Him,
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announcing the end of the authority of paganism in this blessed spot,
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and the beginning of raising the banner of Tawhid therein.
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While the Muslims were surrounded by happiness from every side,
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the polytheists were awaiting the judgment of the Messenger of Allah regarding them.
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What would he do with those who had obstructed His path,
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tortured his Companions, killed those they killed,
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and committed against them various acts of warfare and harm?
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There is no doubt they were living in a terrifying psychological state,
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under his authority and in his presence.
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Then the noble Prophet (peace and blessings of Allah be upon him) appeared,
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holding the doorframe of the Ka'bah,
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and declared the testimony of Tawhid.
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He trampled the vestiges of the Age of Ignorance and its misguided customs under his feet,
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and explained that the arrogance of the Age of Ignorance had vanished,
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and that the only scale is the scale of piety.
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Then he announced his final judgment regarding Quraysh,
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which was the moment everyone was waiting for.
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He sent forth, through his truthful voice, words of pardon and forgiveness.
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The clouds of fear cleared from Quraysh,
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and they acknowledged once again the nobility of Muhammad ibn 'Abdullah,
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and the greatness of his character.
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They returned to blaming themselves for opposing him.
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It was only moments later
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that Bilal ibn Rabah raised the call to prayer loudly,
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announcing the beginning of a new era in the House of Allah.
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The Messenger of Allah (peace and blessings of Allah be upon him) descended to pray,
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and the people prayed with him.
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In this event are lessons:
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First, that Allah’s choice for His believing servant
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is better than the believer’s choice for himself,
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so let him submit the matter to Him in what he loves and what he dislikes.
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Second, there is no prohibition against establishing truces with warring disbelievers
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if it does not involve compromising the fundamentals of the religion.
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Third, forgiveness when one has the power to punish,
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if it leads to benefits that return with good for Islam and the Muslims,
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is better than exercising the hand of vengeance.
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Fourth, people submit to the rule of power,
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but how beautiful the matter is if that power is just.
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Fifth, the call of truth needs power to support it and defend it against its enemies,
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and through this, it spreads and its people remain steadfast upon it.
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Ramadan: Events and Lessons.