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Evidences of Equality in Islamic History (1)

In Lepas on 31/05/2008 at 01:14

First Evidence:
Abu Zarr of the Ghifar tribe somehow got angry with the freed slave of Abu Bakr, Bilal of Abyssinia. Both of them were the companions of the Prophet. The altercation became prolonged and Abu Zarr in his fury called Bilal the son of a black skinned mother. Bilal complained to the Prophet, who addressed Abu Zarr saying, “
Did you call him a name reviling his mother? It appears you still retain vestiges of Jahiliyah (ignorance period before Islam)” Abu Zarr failed to understand the word Jahiliyah and took it to signify some sort of sexual immorality, and meekly questioned in surprise, “At this ripe age, O Prophet of God?” The Prophet said in reply, “Yes, you are his brother (and should be considerate and kind to him)“. Abu Zarr who had by now understood the significance of the Prophet’s remark, was ashamed and repentant and out of extreme repentance and humility requested Bilal to trample his face with his feet.

Second Evidence:
It happened once during the period of the Prophet that a woman of the Bani Makhzoom tribe, Fatimah, was found guilty of theft. She was brought to the Prophet so that she might receive her due according to the Shari’ah (Islamic Law). The Quraish tribe very much resented it since it involved their tribal prestige and dignity. So they thought of intercession by somebody for the remission of her punishment. It was therefore decided after deliberation to send Usamah bin Zaid for such intercession since he was very much in favour with the Prophet. So he was approached, prompted to intercede and he talked to the Prophet on this issue. The Prophet was very angry and said to Usamah, “
You intercede in the matter of the limits prescribed by God?” Then he had the people called and harangued to a big gathering of the believers in a touching manner, saying, “The people before you who met their doom, discriminated between the patricians and the plebians in the dispensation of justice for crimes like theft. The high-placed were spared while the weaker elements of society were readily punished. By God if Fatimah bint-e-Muhammad had committed theft, I would have amputated her hand also

Third Evidence
Qais bin-e-Mutatiah, a hypocrite, once came to a gathering where Salman Farsi, Suhaib Rumi, and Bilal Habashi were also present. He remarked tauntingly, “Aus and Khazraj have rendered some service to this person (the Prophet, Muhammad Sal’am), but I fail to understand what have these people (Bilal, Suhaib and Salman) done (to deserve this honour). Mo’az bin-e-Jabal was there in that gathering, and catching hold of him by the scruff of his neck, he dragged him to where the Prophet was seated and told him what he (Qais) had uttered. The face of the Prophet became ruddy with anger, and dragging his sheet after him, he proceeded towards the mosque. The usual summons for the gather-ing of the believers in the mosque were given and the Prophet harangued to them saying, “O ye people! Always remember that your Lord and Cherisher is one and your supreme ancestor is one, and your faith is also one and the same “.

Fourth Evidence
Adi bin-e-Hatim came to Madinah before embracing Islam and found the companions sitting around the Prophet. They had just returned from some battles and some of them still had the armours and helmets on. ‘Adi witnessing the awe of the Prophet and their reverence for him was himself inspired with awe. Meanwhile a humble woman of Madinah came to the Prophet and requested to see him in private. The Prophet readily agreed to talk to her in any street of Madinah named by her. Then he got up and at some distance from the gathering talked to her for a sufficiently long time, and having finished with her came back to the gathering. When ‘Adi witnessed this state of affairs, he was very much touched by this inconceivable concept of philanthropy and embraced Islam.

Fifth Evidence
When after twenty-one years of hard struggle, the Prophet conquered Makkah and those who had falsified him, had driven him out of his home and had been waging a war with him, were brought before him vanquished, even then he called them to the same thing and kept in view those principles which he had preached bare footed in the vales of Makkah or had enforced in Madinah as a ruler when he was laying the founda-tions of a new civilization in the Islamic history. That day he proclaimed those principles which he had been preaching while he had not yet gained his final victory. Standing at the gate of the Ka’bah he said, “
O ye people of Quraish! Allah has, this day, put an end to your pride of the Jahiliyah (ignorance) and also the pride of your ancestory. Keep in mind! All men are the offspring of Adam, and Adam was fashioned out of clay“. The Quraish who held an exalted position in the Arabian Society, and had a high opinion of themselves, listened to him in silence with bowed heads. On this occasion he recited the following Quranic verse which he had been reciting off and on: {O Mankind! We created you from a single (pair) of a male and a female, and made you into na-tions and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you}

Sixth Evidence
When it came to the period of the caliphate of Abu Bakr, he came forward as a ruler whose heart was full of sympathy for mankind. Notwithstanding his position as the head of the Muslim state he came to the girls of the locality whose farthers had become martyrs in reli-gious wars. He milked their goats for them and assured them that his new responsibilities would not stand bet-ween him and his routine of benevolent acts such as that.

Seventh Evidence
‘Umar comes as a glorious caliph. He is sympathetic to the weak, is firm in his stand by the truth, and all are equal in his sight. He goes without food to feed others, and keeps himself deprived to give to others. He goes from door to door asking people about their conditions of living, and is well known for his activities in this behalf. For example, once he saw an old man. begging in the market-place. He questioned to ask him about his identity. He said that he was infirm and old (unable to work for his sustenance) and was therefore begging to pay Jizyah and keep something for his daily bread. He was from the Jews living in Madinah. ‘Umar said to him, “Old man! We have not done justice to you. In your youth we realized Jizyah from you and have left you to fend for yourself in your old age”. Holding him by the hand, he led him to his own house, and preparing food with his own hands fed him and issued orders to the treasurer of the Bait-al-mal that that old man and all others like him, should be regularly doled out a daily allowance which should suffice for them and their dependents.

Eighth Evidence
‘Umar was going through a lane in Madinah, when he saw a very lean and thin young girl moving along shakily. He said, “In what a sad plight this child is? Does anyone of you (his companions) know who she is?” Abdullah bin-e-’Umar being closest to him said, “O Amir of the believers! you do not recognize her.” ‘Umar said, “No, I do not.” He told him that she was his own daughter. ‘Umar again asked him, “Which of my daughters is she ?” Abdullah biri-e-’Uniar said in reply, “She is such and such of my daughters (meaning that she was his Umar’s own grand-daughter)”. ‘Umar asked him, “Why then is she in this pitiable condition !” Abdullah said in reply to his father, “Whatever is in your charge, you give us nothing from it. This indigence of mine has brought her this sorry state”. ‘Umar said in reply to his complaint, “By God! I have nothing for you more than I can give out to the believers in general, whether it meets your needs or not. The Book of God stands to decide just between us.”

>>>>> To be continue….

From : http://www.islamway.com

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