The article by PDF format in Arabic, please for: The virtue of visiting the Prophet’s Mosque The First hadith on the authority of the mother of the Believers, Aisha - may God be pleased with her - that the Prophet - may God bless him and grant him peace - said: “I am the seal of the prophets, and my mosque is the seal of the mosques of the prophets. The mosques are most worthy of being visited, the departures are drawn to it, The Grand Mosque and my mosque.” The second hadith In Al-Tirmidhi on the authority of Anas - may God be pleased with him - that the Messenger of God - may God bless him and grant him peace - said: “Whoever prays forty prayers in a mosque, God has written for him an innocence from Hell, an innocence from torment, and an innocence from hypocrisy. In the Musnad of Imam Ahmad from the hadith of Abu Hurairah - may God be pleased with him - that the Messenger of God - may God bless him and grant him peace - He said: “Whoever enters this mosque of ours to learn something good or to teach it, is like a mujahid in the path of God.” The third hadith “And in the Two Sahihs on the authority of Abu Hurairah - may God be pleased with him - he said: The Messenger of God - may God bless him and grant him peace - said: “A prayer in my mosque is better than A thousand prayers for anyone else, except the Sacred Mosque.” And in Sahih Muslim on the authority of Ibn Omar - may God be pleased with them both - that the Prophet - may God bless him and grant him peace - said: “A prayer in this mosque of mine is better than a thousand prayers in any other place, except the Sacred Mosque.” The Fourth hadith And in the two Sahihs on the authority of Abu Hurairah - may God be pleased with him - that the Messenger of God - may God bless him and grant him peace - said: “What is between my house and my pulpit is a garden from the gardens of Paradise” In a narration by Ahmad, he said - may God bless him and grant him peace -: “And my pulpit is on one of the canals of Paradise” The Fifth hadith On the authority of Abu Hurairah - may God be pleased with him - he said, “Do not embark on a journey except to three mosques: the Sacred Mosque, this mosque of mine, and Al-Aqsa Mosque.” Agreed upon The supplications recited in the Prophet’s Mosque The supplication of going to the mosque walking “Oh God, put light in my heart, light in my sight, and light in my hearing and on my tongue is light, and on my right hand is light, and on my left side is light, Oh God, make light above me and light below me, and put light in front of me and light behind me, O God, make light great for me.” (Narrated by Imam Muslim) A supplication for visiting the Prophet’s Mosque I seek refuge in God Almighty, His honorable face, and His ancient authority from the accursed Satan, in the name of God, and may blessings and peace be upon the Messenger of God, Oh God, open for me the doors of your mercy,” or he says: “In the name of God, and prayers and peace, on the Messenger of God, O God, open the doors of your mercy for me, And when he comes out, let him say: Oh God, I ask you of your grace. A supplication for visiting the Prophet’s Mosque Peace be upon you, O Messenger of God! Peace be upon you, O God’s best creation! Peace be upon you, beloved of God! Peace be upon you, O Master of Messengers and Seal of the Prophets! Peace be upon you and your family, and your companions, and your household, and upon the prophets and all the righteous; I bear witness that you conveyed the message, fulfilled your trust, and advised the nation, so may God reward you on our behalf as best as He would reward a messenger on behalf of his nation.” Ibn Omar's supplication to visit the Prophet's Mosque “Peace be upon you, O Messenger of God. Peace be upon you, O Abu Bakr. Peace be upon you, Oh Omar” and it is a valid suspended sentence. And about Malik he says: "May the peace, blessings, and mercy of God be upon you". Bedouin supplication at the grave of the Messenger of God Peace be upon you, O Messenger of God! I heard God Almighty saying: “And if only when they wronged themselves, they came to you and asked forgiveness from God, and the Messenger asked forgiveness for them. they would have found God Forgiving and Merciful.” I have come to you seeking forgiveness for my sin, seeking your intercession to my Lord. Then he began to say: O the best of those whose greatest is buried at the bottom, and the bottom was filled with their perfume, And I will sacrifice my life for you in a grave in which you reside, in which is chastity and generosity. He said: Then he left, and my eyes carried me, and I saw the Prophet, may God bless him and grant him peace, In sleep, he said to me: O Utbi, come to the Bedouin, so give him good news that God Almighty has forgiven him. The Supplication for visiting Al-Baqi' Peace be upon you, people of your land, believers and Muslims, and we, God willing, will follow you. We ask God for wellness for us and for you. A supplication for leaving Medina Oh God, do not make this the last pledge to the sanctuary of Your Messenger, and make it easy for me to return to the Two Holy Mosques, By Your grace and grace, and grant me forgiveness and well-being in this world and the hereafter, We were returned safe and sound to our homelands.” The Sunnahs for entering the Prophet’s Mosque Make sure that your share of going out to the mosque is reward and reward, not sin and punishment. God Almighty said: “And they were not commanded except to worship God, sincere in religion to Him, turning away from polytheism.” (Surat Al-Bayyinah: 5) On the authority of Abu Hurairah - may God Almighty be pleased with him - he said: The Messenger of God - may God bless him and grant him peace - said: “Whoever comes to the mosque for something, that is his share.” When he goes to the mosque walking “Oh God, put light in my heart, light in my sight, and light in my hearing, and on my tongue is light, and on my right hand is light, and on my left side is light, oh God, make light above me and light below me, and place light before me, and behind me is light. Oh God, increase the light for me.” (Narrated by Imam Muslim) If the visitor arrives at the mosque He enters with his right leg and says the supplication for visiting the Prophet’s Mosque: “I seek refuge in God Almighty and in His Noble Face, And his ancient authority from the accursed Satan, in the name of God, and may blessings and peace be upon the Messenger of God, oh God, open for me the doors of your mercy,” or he says: “In the name of God, and prayers and peace be upon the Messenger of God, O God, open for me the doors of your mercy, and when he comes out, let him say: Oh God, I ask you of your grace. Praying two rak'ahs before sitting He prays two rak'ahs to greet the mosque, and the prayer to greet the mosque is a Sunnah on the authority of the Prophet - may God bless him and grant him peace, On the authority of Abu Qatada, may God be pleased with him, he said: The Messenger, may God bless him and grant him peace, said: “When one of you enters the mosque, he should not sit until he has prayed two rak’ahs.” Visit the Prophet's grave He faces the grave of the Messenger - may God bless him and grant him peace - and turns towards the Qiblah about four cubits from the wall of the grave of the Messenger - may God bless him and grant him peace - and he greets him moderate, He says the supplication of visiting the grave of the Prophet which is... Peace be upon you, O Messenger of God! Peace be upon you, O God’s best creation! Peace be upon you, beloved of God! Peace be upon you, O Master of Messengers and Seal of the Prophets! Peace be upon you and your family, and your companions, and your household, and upon the prophets and all the righteous; I bear witness that you conveyed the message, you fulfilled your trust and advised the nation, so may God reward you on our behalf as best as He would reward a messenger on behalf of his nation.” Al-Hafiz Ibn Hajar said about this hadith: I did not find it to be narrated with such completeness. What was reported on the authority of Ibn Omar is that he used to stand at the grave of the Messenger of God - may God bless him and grant him peace - and say: “Peace be upon you, O Messenger of God. Peace be upon you, O Abu Bakr. Peace be upon you, O Omar, It is validly suspended. On the authority of Malik, he says: “May God’s peace, mercy, and blessings be upon you.” This is what was reported on the authority of Ibn Umar and others. Al-Tabari leaned towards it and said: If the visitor says the above-mentioned things, there is nothing wrong with it. However, following is more important than Heresy, even if it is good. Then it is delayed by an arm's length Then he would move back an arm's length to his right and greet Abu Bakr, may God be pleased with him. Then he would move back another cubit to greet Omar bin Al-Khattab, then he returns to his original position, facing the face of the Messenger of God - may God bless him and grant him peace - and pleads with it for himself, and intercedes through it to his Lord, Glory be to Him, and prays for himself and his parents, and his friends and loved ones, and those who do good to him, and all Muslims, and to strive to supplicate frequently, and to take advantage of this honorable position, and to thank God Almighty, He glorifies Him, glorifies Him, and praises Him, and sends blessings upon the Messenger of God - may God bless him and grant him peace – and increase of that all. This prayer is in Al-Rawdah Al-Sharifa (Between the grave and the pulpit) Al-Bukhari and Muslim narrated on the authority of Abu Hurairah, on the authority of the Prophet - may God bless him and grant him peace - he said: “What is between my house and my pulpit is one of the gardens of Paradise,” and it is recommended for a Muslim to pray in the noble Rawdah, Regarding the meaning of the previous hadith, scholars mentioned 3 opinions, Praying in Al-Rawdah Al-Sharifa and many supplications there the first The noble Rawdah is truly part of Paradise, and on the Day of Resurrection it will move to its place in Paradise. And the second Worship in Al-Rawdah Al-Sharifa is a way for the one who does it to enter Paradise And the third The noble Rawdh is where happiness is achieved through the worship that a Muslim performs there, just as this happens to him in Paradise and its gardens. It is Sunnah for the visitor to pray the obligatory prayers in the Prophet’s Mosque, may God bless him and grant him peace, and whatever voluntary prayers, God willing, at times other than the prohibition. He should do a lot of supplication, remembrance, and reading the Holy Qur’an in the mosque, and choose places away from crowds, facing the Qiblah with humility to God Almighty, He faces the Qiblah, thanks and glorifies God Almighty, and supplicates for himself whatever he wants, for his parents, and whomever he wants from among his relatives, sheikhs, brothers, and all other Muslims. The visitor should be careful to perform the five daily prayers in his mosque, may God bless him and grant him peace, and take advantage of his time by doing a lot of dhikr, supplication, and voluntary prayers. Because of the great reward for that. Visit Quba Mosque It is Sunnah for him to visit Quba Mosque and pray there because the Prophet, may God bless him and grant him peace, used to visit Quba Mosque, riding and walking, and praying two rak'ahs therein, He, may God bless him and grant him peace, said, as stated in the two Sahih books, (Whoever purifies himself in his house, then comes to the Quba Mosque and performs a prayer there, will have the reward of Umrah.) The desirables for entering the prophet mosque It is ruling for a woman to enter the Prophet’s Mosque If a woman goes to the Prophet’s Mosque, she must cover her parts This includes all of her body except the face and hands, and she must wear loose clothing that does not describe, reveal, or define the features of her body, and adherence to modesty and lack of adornment. It is permissible for a Muslim woman to pray in the Prophet’s Mosque and go to it with the intention of visiting As narrated by Ibn Omar, he said: I heard the Messenger of God, may God bless him and grant him peace, say: “When your women ask permission to go to the mosques, give them permission.” Lowering the gaze, God Almighty said: “And tell the believing women to lower their gazes” (Surat An-Nur: 31) The purity of body and clothing - That he walk with humility and tranquility and not crowd the worshipers - Whoever enjoined upon him to greet the Messenger of God - may God bless him and grant him peace - He said: “Peace be upon you, O Messenger of God, from so-and-so, son of so-and-so! - It is recommended for whoever is in Medina to purify himself in his house, then go to Quba Mosque and pray two rak’ahs there.) This is permissible when entering the Prophet’s Mosque The ruling on menstruating women A menstruating woman can wait for her periods to stop, or take a medication that prevents bleeding, by consulting medical professionals, then she takes a bath and visits the Prophet’s Mosque. If her bleeding does not stop and the time for travel approaches, then there is no objection to her visiting and greeting while she is menstruating, if it prevents pollution; The Prophet’s visit is one of the greatest acts of closeness and most desirable, and the pilgrims’ need for it is certain, a group of jurists have stated that the circumambulation of an excused menstruating woman is equivalent to the permissible passage through the mosque, and there is no doubt that the visit of the Prophet at that time is more permissible than the circumambulation. The Prohibitions on entering the Prophet’s Mosque Eating: The Prophet - may God bless him and grant him peace - said: “Whoever eats onions, garlic, and leeks should not approach our mosque, for the angels are harmed by the same things that the sons of Adam are harmed by.” Raising the voice is not allowed in the Prophet’s Mosque {O you who have believed, do not raise your voices above the voice of the Prophet, and do not speak loudly to him as you speak loudly to one another, lest your deeds become worthless while you do not realize it} (Al-Hujurat: 2). It is not allowed to crowd, especially women: Do not crowd with men when entering and leaving the Prophet’s Mosque. It is forbidden to face the grave of the Prophet when praying Invoking anyone other than God Almighty is not permissible, as He said: (So do not pray to anyone with God.) And he said: (And who is more astray than one who calls upon other than God one who does not respond to him, Until the Day of Resurrection, and they are heedless of their supplications.) It is not permissible to ask the Messenger because of your needs It is not permissible to ask the Messenger of God, may God bless him and grant him peace, to meet needs or relieve distress, or similar things that can only be asked of God Almighty. The Wiping is not permitted in the Holy Grave It is forbidden to touch the pulpit or grate the room in which the graves of the Prophet, may God bless him and grant him peace, and his two companions, may God be pleased with them, or kiss it or circumambulate it.

His first raid in which he, may God bless him and grant him peace, went out in person Zain Al-Abidin bin Al-Hussein bin Ali, may God be pleased with them, said: “We knew the raids of the Messenger of God, may God bless him and grant him peace, just as we knew the surahs from the Qur’an, on the authority of Ismail bin Muhammad bin Saad bin Abi Waqqas, may God be pleased with him, my father used to teach us battles and battles and say: My son, it is the honor of your fathers, so do not waste mentioning it, the first expedition in which he, peace and blessings of God be upon him, went out was (Wadan), which was a comprehensive village of the branch’s operation, some of them call it the Battle of Al-Abwaa, some of them added it to Wadan, and some of them added it to Al-Abwaa,  because they are close together in Wadi Al-Far', six miles apart. Its timing The Messenger of God went to Safar at the beginning of the twelve months of the Hijra The reason He wanted caravans for the Quraysh and Banu Damra, and it was said: He, peace and blessings be upon him, did not want them, but wanted the caravan, which belonged to Quraysh. When he met Banu Damra, he concluded a peace treaty between him and them, He departed with sixty passengers, none of whom were supporters,He PBUH did not reach the caravan he wanted, and the reconciliation between him and Banu Damra was agreed upon 1 - They will not invade Him, nor will they crowd Him, nor will they aid an enemy against Him. 2 - And that they will have victory over those who lash out at them, and that if he calls them to victory, they will respond to him. 3 - Their master Makhshi bin Amr Al-Dhamri concluded this agreement with them and wrote a letter between them in it: Text of the treaty: In the name of God, the Most Gracious, the Most Merciful: “This is a letter from Muhammad, the Messenger of God, may God bless him and grant him peace, to the Banu Damra, stating that their property and their lives are safe, and they have victory over those who lash out at them on the condition that they fight in the religion of God, rather, it is the Sea of Sufa, and that when the Prophet, peace and blessings of God be upon him, called them to victory, they responded to him, they are subject to the protection of God and His Messenger. His flag was white, He was with his uncle Hamza, may God be pleased with him, and he appointed Saad bin Ubadah as his successor in charge of Medina, His absence was fifteen nights.

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The parties Plural of party, a group in which there is strength and solidity - every people whose desires and deeds are similar - the two factions or two discordant groups. The Trench A deep, rectangular groove dug on the battlefield for soldiers to meet The Time The Battle of Khandaq took place in Shawwal of the fifth year (February of the year 627 AD) by agreement among historians, but Ibn Khaldun says in his history, (the correct view is that it is four, and Ibn Umar strengthens it by saying: The Messenger of God, may God bless him and grant him peace, returned me on a Sunday when I was fourteen years old, Then he granted me leave on the Day of the Trench when I was fifteen years old, there is only one year between them, which is correct, as it is undoubtedly before Dumat al-Jandal. The place of the invasion North of Medina: The choice of these sites was successful. Because the north of the city is the side exposed to the enemy, from which he can enter the city and threaten it, as for the other sides, they are fortified and impenetrable, standing as an obstacle to any attack carried out by the enemies. The floors on the south side were close together, high like an impenetrable wall, Harrat Waqim to the east, and Harrat Al Wabra to the west, served as a natural fortress, the raids of Banu Qurayza in the south-east were sufficient to secure the back of the Muslims, since there was a covenant between the Messenger Muhammad and Banu Qurayza that they would not support anyone against him, and do not support an enemy against him. Shut the door: close it. The digging the trench was associated with great difficulties The weather was cold, the wind was strong, and the living conditions were difficult, in addition to the fear of the enemy’s arrival, which they expected at every moment, added to this is the painstaking work, as the Companions used to dig with their hands, they carry the dirt on their backs, and there is no doubt that this circumstance naturally requires a great deal of firmness and seriousness, there was a group of Ansar guarding the Prophet Muhammad every night, led by Abbad bin Bishr, the Messenger divided the work of digging the trench among the Companions, every forty cubits for ten of the Companions, and he assigned a group to each side to dig in it. The reason for the Battle of the Trench It is that the Jews of Banu Nadir broke their covenant with the Messenger Muhammad and tried to kill him, so he directed his army to them and besieged them until they surrendered, then he expelled them from their homes. As a result, the Jews of Banu Nadir wanted to take revenge on the Muslims, so they began inciting the Arab tribes, on the invasion of Medina, the Arabs responded to them: the Quraish tribe and its allies: Kenana Al-Ahabish, and the Ghatafan tribe (Fazara, Banu Murrah, and Ashja’) Its allies were Banu Asad, Salim and others, and they were called Al-Ahzab, then the Jews of Banu Qurayza joined them, between whom there was an agreement and covenant with the Muslims. And in a narration When the evacuation of the Banu al-Nadir took place, a group of their elders marched from them, including Salam bin Mishkam and their leader, Kinana bin Abi al-Haqiq al-Nadhari, Wahyy bin Akhtab, Hudha bin Qais Al-Waeli, and Abu Amer Al-Fasiq, Until they came to Mecca against the Quraysh, calling on them and inciting them to war against the Messenger of God. The position of the hypocrites in this battle The hypocrites had withdrawn from the army, and their fear increased, until Mu'tab bin Qusayr al-Dubai'i al-Awsi said: Muhammad used to promise us that we would eat the treasures of Chosroes and Caesar, and none of us felt safe from going to the bathroom to defecate, others asked for permission to return to their homes under the pretext that they were shameful. Their position was characterized by cowardice, trembling, and abandonment of the believers, The Qur’an depicted the condition of the hypocrites in these verses وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلَّا فِرَارًا وَلَوْ دُخِلَتْ عَلَيْهِمْ مِنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآَتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِنْ قَبْلُ لَا يُوَلُّونَ الْأَدْبَارَ وَكَانَ عَهْدُ اللَّهِ مَسْئُولًا قُلْ لَنْ يَنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَإِذًا لَا تُمَتَّعُونَ إِلَّا قَلِيلًا قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا أَشِحَّةً عَلَيْكُمْ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ أُولَئِكَ لَمْ يُؤْمِنُوا فَ يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُوا وَإِنْ يَأْتِ الْأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُمْ بَادُونَ فِي الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنْبَائِكُمْ وَلَوْ كَانُوا فِيكُمْ مَا قَاتَلُوا إِلَّا قَلِيلًا And when a group of them said, “O people of Yathrib, there is no place for you, so return, and a group of them asked the Prophet for permission, saying, “Our houses are Awrah, but they are not a Awrah, they only want to flee, even if it enters upon them from its regions, then they were asked about temptation,they would have reach it, and they only tarried in it for a short time, And they had covenanted with God before that they would not turn their backs, and God’s covenant was accountable, say, flight will not benefit you if you flee from death or killing, and then you will not have any enjoyment except a little, say: Who is it that will protect you from God if He intends evil for you or desires mercy for you? And they will find for themselves, besides God, no guardian or helper, God may know those who hinder: those among you who divert you from goodness and those who say, for their brothers, come to us, and let them not bring hardship in war except a little, they are stingy for you, and when fear comes, you saw them looking at you, their eyes rolling like someone fainting from death, then, when fear is gone, they will sharpen you with iron tongues, sharpening their desires for good, those who did not believe thought that the parties had not gone, and if the parties come, they wish that they were clear among the Bedouins, they ask about your news, and if they had been among you, they would not have fought except a little. Awrah: Every house or place in which there is a defect through which it is feared that the enemy will enter. How did the Messenger and the Muslims confront the parties? This was done by digging a trench north of Medina to prevent parties from entering it, when the parties reached the borders of Medina, they were unable to enter it, so they imposed a siege on it that lasted three weeks, this siege led to Muslims being exposed to harm, hardship and hunger. The Battle of the Trench ended with the withdrawal of the parties, this is due to their exposure to the strong cold wind, and Muslims believe that their victory in the Battle of the Trench was because God Almighty shook the bodies and hearts of the parties, he dispersed them in discord, put terror into their hearts, and sent down soldiers from his side. After the battle ended, the Prophet Muhammad ordered His companions headed to Banu Qurayza, so they besieged them until they surrendered. The Jews called on the Quraysh to fight the Prophet, peace and blessings be upon him, They said to them, “We will be with you until we eradicate it.” They became suspicious because the religion of the Jews is close in essence to Islam and far from idol worship, and the Quraysh are idol worshipers, that is why they said to them, “O community of Jews, you are the people of the first book and knowledge of what we and Muhammad have begun to disagree about. Is our religion better or his religion? The Jews said, “Rather, your religion is better than his religion, and you are more deserving of the truth than him, when they said that to the Quraysh, they were pleased by what they said and prepared for war. Then those Jews went out until they came to Ghatafan and invited them to participate in the war, They mentioned to them the readiness of the Quraysh, and they responded. The Jews responded to the Quraysh that the (pagan) religion of the Quraysh was better than the religion of Muhammad, the contrary to their religion, which calls for the worship of one God, they achieved their goal It is to fight the Muslims and expel them from the city and to return their brothers to their homes. It would have been better for them to live with Muslims in harmony and refrain from intrigues, strife, and joining the enemies, so God Almighty revealed regarding them: {أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبا مّنَ الْكِتَبِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّغُوتِ} (النساء: 51) الآيات.. {Have you not seen those who were given a share of the book who believe in magic and a lot of transgression} (An-Nisa: 51) verses.. It is no secret that those who gave this hadith are not from ordinary Jews, so it can be said that they do not know what they are saying, Or they are the emergence of the parties and their leaders. The Quraysh emerged, and their leader was Abu Sufyan bin Harb. Ghatfan emerged, and their leader was Uyaynah bin Hisn bin Hudhayfah, Bani Fazara, Al-Harith bin Awf bin Abi Haritha Al-Marri in Bani Murrah, and Masoud bin Rukhaila bin Nuwayra bin Tarif, Who among his people followed him was the braves digging the trench. When the Messenger of God, peace and blessings of God be upon him, heard of their faction and going out to fight him, he ordered the digging of a trench around the city, In areas that were not fortified to hinder the attacking enemy, What Salman Al-Farsi, may God be pleased with him, referred to as being dug by him, may God bless him and grant him peace, The Persians used to dig trenches for defense in war, Salman said: O Messenger of God, we were in Persia and when we were besieged, we dug a trench against us. The Messenger of God, peace and blessings of God be upon him, was busy digging the trench himself so that the Muslims would follow his example to encourage them to work, the Muslims worked with him, but the hypocrites used to hesitate and leave without the permission of the Messenger of God, may God bless him and grant him peace, they burdened themselves with work and became discouraged. Some of the hypocrites lingered, and one of them began to leave for his family without asking permission. Story: Salman is from the family of the Prophet The Messenger of God, peace and blessings of God be upon him, marked the trench and then cut it forty cubits between every ten, so the Muhajireen and the Ansar disagreed regarding Salman the Persian, He was a strong man, so the Ansar said: Salman is from us, and the Muhajiroun said: Salman is from us, so the Messenger of God, peace and blessings be upon him, said: “Salman is from us, Ahl al-Bayt, While a group of Muslims were working on digging the trench in the part allocated to them, along with Salman Al-Farisi, a white, turbid rock appeared and broke the iron, Their shovels were hard for them, so they said: O Salman, go to the Messenger of God, may God bless him and grant him peace, and tell him the news of this rock. Either we turn away from it, for the rate is close, or he orders it as he commands, for we do not like to go beyond his line, Salman go until he came to the Messenger of God, may God bless him and grant him peace, and he was placing a dome on it, He said: O Messenger of God, may God bless you and our mother. A white rock came out of the trench and broke our iron and split us in pieces, We don't even think about it a little or a lot, so go through it according to your command, for we do not like to go beyond your line, So the Messenger of God, may God bless him and grant him peace, landed with Salman in the trench and took the pick from Salman, may God be pleased with him, and said: “In the name of God,” then he struck it, scattering a third of it, and a light came out from it that illuminated what was between the city, He said: “God is great. I have been given the keys to Syria. By God, I can see its red palaces from where I am, Then he struck the second, cutting off another third, and a brightness flashed from the direction of Persia, illuminating what was between its two doors. He said: “God is great, I have been given the keys to Persia, By God, I see the white palace of Al-Mada’in now, so give good tidings of victory, The Muslims were delighted, then he struck the third time and said: “In the name of God.” He cut off the rest of the stone and a light came out from the direction of Yemen, illuminating what was between the city, Even as if it was a lamp in the middle of a dark night, and he said: “God is great. I have been given the keys to Yemen. By God, I can see the gates of Sana’a from where I am at the moment, The people of Khandaq were three thousand When the Messenger of God, peace and blessings of God be upon him, finished the trench, the Quraysh approached and encamped in a group of Al-Asayal from Duma between Al-Jarf and Al-Ghaba, with ten thousand of their Ahabish and those who followed them, From Kinana and the people of Tihama, Ghatafan and the people of Najd who followed them came until they camped at Dhaban Naqma next to Uhud, Ka'b bin Asad Al-Qurazi, the leader of Banu Qurayza, had made a contract with the Prophet, peace and blessings of God be upon him, with his people on this matter, so Huyay bin Akhtab Al-Nadhari went to him, He was one of those who joined the parties. When Ka'b heard: Huyay ibn Akhtab, he closed the door of his fortress behind him, He asked permission to do so, but he refused to let it be opened for him, so Ibn Akhtab insisted on him, so he opened for him. He continued to persuade and tempt him until he broke his covenant and was freed from what had happened between him and the Messenger of God, may God bless him and grant him peace, He, his people, and Banu Qurayza joined the parties against the Messenger of God, may God bless him and grant him peace, and the Messenger of God, may God bless him and grant him peace, learned of this, at that time, the affliction became greater and the fear increased. The fear of factionalism intensified Especially after the Banu Qurayza broke their covenant and joined the enemies, the believers had every suspicion, but the hypocrites took advantage of this opportunity to discourage them, Banu Haritha and Banu Salamah tried to fail, apologizing that their homes were exposed to enemies, outside the city, then God made them steadfast, and the siege on the Muslims lasted nearly a month, and there was nothing among them except archery, the Muslims had enough supplies for more than a year,   Then knights from the Quraish came out on their horses after they had prepared to fight until they stood outside the ditch, and when they saw him they said: a swampy area not suitable for agriculture due to its salinity between the ditch, and Ali bin Abi Talib went out with a group of Muslims until he took over the breach they had entered, Amr bin Abdul Wad went out and asked for a duel. He was ninety years old, so Ali bin Abi Talib dueled him and killed him. Ibn Ishaq mentioned, The polytheists sent to the Messenger of God, may God bless him and grant him peace, to buy the body of Amr for ten thousand, The Messenger of God said: “It is for you, and we do not eat the price of the dead, His horses came out defeated, until they stormed out of the trench, fleeing, and two men were killed with Amr, Munabbih bin Othman bin Ubaid bin Al-Sabaq bin Abdul Dar, He was struck by an arrow and died from it in Mecca, and from Banu Makhzum, Nawfal bin Abdullah bin Al-Mughirah He had stormed into the trench and got stuck in it, so they threw stones at him and said: O Arabs, you are better killers than this one. So Ali went down to him and killed him. From those who were fighting with Muslims Khalid bin Al-Walid and Amr bin Al-Aas, before they converted to Islam, On that day, Saad bin Muadh was shot by an arrow thrown by a man called Ibn al-Arqah al-Amiri, and he said: Take it while I am Ibn al-Irqah. Saad said: May God make your face sweat in Hell, So he hit the kohl part of it and cut it off, and Saad said: Oh God, do not let me die until my eyes are pleased with (Bani Qurayza), and they were his allies and loyalists in the pre-Islamic era before he converted to Islam. Saad was taken wounded to Rufaida's tent A woman was treating the wounded in the mosque, Safiya bint Abdul Muttalib was in Hassan bin Thabit’s fort and said: Hassan was with us there, along with the women and children. Safiya said: Then a Jewish man passed by us and began to circle around the fort. The Banu Qurayza had fought and cut off ties between them and the Messenger of God, may God bless him and grant him peace, There is no one between us and them who will defend us, and the Messenger of God, may God bless him and grant him peace, and the Muslims are in the throats of their enemy, unable to turn away from them if they come to us, She said: So I said: O Hassan, this Jew, as you see, is circumambulating the fort, and by God, I do not believe him to let any of the Jews behind us point out our Awrah: A place where the enemy is afraid to enter, The Messenger of God, may God bless him and grant him peace, and his companions were distracted from us, so go down to him and kill him, He said: May God forgive you, daughter of Abdul Muttalib. By God, I know what this man is like. She said: When he said that to me and I did not see anything with him, I was detained, then I took a pole, then I went down from the fort to him and hit him with the pole until I killed him, When I finished, I returned to the fort and said: O Hassan, go down to him and plunder him.Nothing prevented me from stealing it except that he was a man. He said: I have no need to steal it, O daughter of Abdul Muttalib, Safiya was braver than Hassan. The fighting continued on one of the days of the trench from all sides of the trench until the night, and the Prophet, peace and blessings be upon him, did not pray, None of the Muslims prayed the noon, afternoon, sunset, and evening prayers, and the Muslims began to say: We did not pray, and the Messenger of God, peace and blessings of God be upon him, said, “Neither did I,” when the fighting unfolded And the Prophet, peace and blessings of God be upon him, came to his dome and ordered Bilal to call for prayer. He established the iqama for the noon prayer and prayed. Then he established the iqama for each prayer and he and his companions prayed.

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The story of captives of Badr One of the results of the Battle of Badr was that the Muslims captured seventy prisoners, there was no prior law in dealing with prisoners, It was necessary for the Messenger of God to act in one of the ways of consultation with which he was accustomed to dealing with the Companions; so he formed an advisory council by gathering his companions and began asking and consulting them regarding the matter of the prisoners. The position of Abu Bakr Al-Siddiq The first advisor to the Messenger of God (Abu Bakr Al-Siddiq) said: O Messenger of God, these are the cousins, the clan, and the brothers, I think that you should take the ransom from them, so that what we took will be our strength against the infidels, and perhaps God will guide them and they will be our support. The position of Omar bin Al-Khattab Second Advisor: What do you see, Ibn Al-Khattab? Omar bin Al-Khattab said: By God, I do not see what Abu Bakr saw, but I think that you can help me with so-and-so, He mentioned a relative of his - so he beheaded him, and Ali was able to restrain Aqeel bin Abi Talib - his brother - and beheaded him, Hamza managed to attack his brother so-and-so and beheaded him, so that God knows that there is no hostility in our hearts toward the polytheists, and these are their supporters, imams, and leaders. Saad bin Moaz The third advisor: An opinion similar to that of Omar bin Al-Khattab, and he said this early when the Muslims began to capture the polytheists, before consulting, the Prophet looked at Saad bin Muadh when the Muslims began to capture the polytheists, and he found him sad, and he said to him: “By God, it is as if you, Saad, hate what the people do,” that is, the Muslims taking prisoners of the polytheists, Saad said: “Yes, by God, O Messenger of God, this was the first incident that God inflicted upon the people of polytheism, I liked killing more than sparing men. The Messenger of God liked what Abu Bakr said and did not like what Omar said, and he took ransom from them The next day, Omar says: “So I went to the Messenger of God and Abu Bakr and they were crying, I said: O Messenger of God, tell me what makes you and your friend cry, If I find crying, I cry, and if I do not find crying, I cry because of your crying, He, may God bless him and grant him peace, said: Your companions offered me some of their ransom, their torment was shown to me below this tree, and he pointed to a nearby tree, And God Almighty revealed His saying: “It is not for a prophet to have captives until he has made a great slaughter in the land”[Al-Anfal: 67 {If it had not been for a Book from God that had preceded, a great punishment has touched you while you took it.} [Al-Anfal: 68] The great torment is what the Prophet spoke about to Omar bin Al-Khattab, that he was lower than a tree. The book that preceded is the verses that were revealed before that in Surah Muhammad. God Almighty said regarding prisoners (فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَاءُ اللهُ لاَنْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ} [محمد: 4]. (So when you meet those who disbelieve, he strikes their necks, until when you bind them tight, tighten the bonds, either mann after: (liberating them without ransom) or ransom, until the war ends, that is, and if God had willed, He would have been victorious, of them, but to test some of you by others, and those who are killed in the cause of God - His deeds will never go astray} [Muhammad: 4]. the matter of redemption is legitimate, but it is the first here,   It was to thicken the land: that is, to make fighting difficult for them during the war. The Muslim opinion settled on The keeping prisoners and taking ransom from them, and when God revealed the signs, he did not deny this matter to them, Although God mentioned that the first was to thicken the earth, He - the Almighty - He approved taking the ransom, and Muslims began to take the ransom, whoever had money would pay from it, What was paid was between one thousand and four thousand dirhams per man, depending on his financial condition. The dialogue that took place between the Prophet and his uncle Abbas bin Abdul Muttalib One of the most wonderful examples mentioned in the matter of redemption is that he was a prisoner on the day of Badr, He had gone out under cover to Badr and fought with the polytheists, He was captured with the one who was captured, and he was a rich man, and he would pay a ransom to redeem himself, this wonderful dialogue took place between him and the Messenger of God, which conveys one of the highest ranks in the leadership of countries, there is no kind of mediation or favoritism for any relative, family or clan, Al-Abbas said, “O Messenger of God, you were a Muslim, that is, he was hiding his conversion to Islam, and therefore did not pay the ransom, the Messenger of God said, “God knows best about your Islam, so if it is as you say, then God will reward you, As for your appearance, it was against us. So ransome yourself and your two nephews, Nawfal bin Al-Harith bin Abdul Muttalib, And Aqeel bin Abi Talib bin Abdul Muttalib, and your ally is Utba bin Amr, Al-Abbas said: I do not have that, O Messenger of God. He said - peace be upon him - where is the money that you and Umm Al-Fadl buried? So I said to her: If I am injured during this travel, then this money that I buried is for my sons: Al-Fadl, Abdullah, and Qutham, Al-Abbas said, “By God, O Messenger of God, I know that you are the Messenger of God.” This is something no one else has taught me, Other than Umm al-Fadl, consider for me what you have afflicted from me: Twenty ounces of money I had with me (this was one of the Messenger’s miracles: telling of the unseen) The Messenger of God said, “That is something that God Almighty has given us from you, and God has sent down, (يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الأَسْرَى إِنْ يَعْلَمِ اللهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ وَاللهُ غَفُورٌ رَحِيمٌ} [الأنفال: 70]. (O Prophet, tell those of the prisoners in your hands, If God knows there is good in your hearts, He will give you better than what was taken from you, And He will forgive you, and God is Forgiving and Merciful} [Al-Anfal: 70]. This verse was revealed about Al-Abbas. He said after that “So God Almighty gave us, in place of the twenty ounces in Islam, twenty slaves, they all have money in their hand to use, and I hope for God’s forgiveness. This matter clarifies to us how the Messenger of God applied the law to everyone even against Abbas bin Abdul Muttalib, and the Companions themselves were surprised by this matter, there was amazing tenderness in the hearts of the Ansar, and when they saw this matter, they feared that the Messenger of God would not accept the ransom from his uncle, And his uncle whom he loves. Al-Abbas was standing with the Messenger of God in the Second Pledge of Aqaba,   This means that he was very close to the heart of the Prophet, and not like Abu Lahab, for example. The Ansar’s position on the ransom of the Prophet’s uncle (Abbas) They tried to exempt Abbas from the ransom, but in a very kind and polite way. They said to him: “O Messenger of God, give us permission, Let us leave his ransom to our sister’s son, Al-Abbas, and Al-Abbas’s grandmother from Banu Al-Najjar from Al-Khazraj, Those who are Ansar, they ask the Messenger to pardon his uncle, not because he is his uncle, but because he is close to them in this regard, But the Messenger - may God bless him and grant him peace - completely rejected this, He insisted on taking the ransom, and even took from Al-Abbas himself the highest value of the ransom, which was four thousand dirhams for the man. Another situation with Suhail bin Amr Suhail bin Amr was one of the leaders of the Quraysh, and he was a prisoner at Badr, He was known for his good rhetoric and rhetoric, and he used to encourage the polytheists to fight the Messenger, When the Muslims took him prisoner, it was in the opinion of Omar ibn al-Khattab that his teeth - which are the front teeth - should be removed, Suhail bin Amr; So that he does not stand as a preacher against Muslims after that; He said: “O Messenger of God, let me remove two teeth of Suhail bin Amr, He will never preach against you in another place, The Messenger of God rejected this matter, and a new prophecy appeared for the Messenger of God in this situation, When he said: “Perhaps he will rise to a position that you will not disparage, this happened when the Arabs apostatized. Suhail stood up and addressed the people and convinced them of Islam in Mecca, among what he said was: “This only increased Islam in strength. Whoever refuses us, we will behead him, so the people in Mecca remained steadfast in Islam.” Some of the prisoners were poor The Prophet saw that some of the prisoners knew how to read and write, The Islamic nation at that time had not yet learned, and those who could read and write were few, He ransomed these polytheists by teaching each of them ten young men from Medina, This matter demonstrates the accuracy of the Prophet, his farsightedness, and the depth of his understanding, He wants to teach the nation to read and write from the beginning, so he took advantage of this great event, It is the presence of seventy captive polytheists, some of whom know how to read and write in order to teach the nation. The Prophet released some prisoners without ransom, and released them like this without taking anything from them Among them is Abu Azza Al-Jumahi, who was a poor man, He said to the Messenger: “You know what wealth I have, and that I am in need and have children, so be gracious to me, so who was kind to him, but he made a covenant with him not to support anyone against him, but he did not fulfill his covenant, and he received his punishment after that, Murder and the Prophet killed two captives (   Uqba bin Abi Muait - And Al-Nadr bin Al-Harith) Because they were among the biggest criminals of the Quraish, or what we call them today, war criminals. After that. Second: How to deal with a prisoner If the prisoner is kept It must be honored and it must be cared for in a sublime moral manner befitting the religion of Islam First: The feeding Allah says ( وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا} [الإنسان: 8) (And they feed food out of love for Him to the poor, the orphan, and the captive.) [Al-Insan: 8] Even if the Muslims are poor and prisoners of war fall into their hands, God Almighty motivates the Muslims by feeding the prisoners of war and this is considered praiseworthy to the Muslims, In spite of need and want, they are fed by whomever they feed (the prisoner). The Prophet instilled this matter in his companions from the first day because there were prisoners with them, and he said to them, “Treat the prisoners well, The opinions of some of Badr's captives regarding the treatment of Muslims Abu Aziz bin Umair - one of those captured at Badr - says: He is the brother of Musab bin Umair. He says: “I was with a group of Ansar, and when they served their lunch and dinner, they would eat dates and feed me with wheat: because of the commandment of the Messenger of God to them regarding us. This matter had a great impact on the psychology of Abu Aziz, who as soon as he was released declared his conversion to Islam. The opinion of Abu Al-Aas bin Al-Rabi’ Also about the prisoners of Badr, he says: “I was with a group of Ansar, may God reward them well, He converted to Islam after that, and was the husband of the daughter of the Messenger of God, Mrs. Zainab, may God be pleased with her, despite this, one of the prisoners was saying: I was with a group of Ansar, may God reward them well, Whenever we had dinner or lunch, we preferred bread and dates   They have little bread and dates, so much so that a man gets a piece of bread in his hand and gives it to me. The opinion of Al-Walid bin Al-Walid bin Al-Mughirah He is the brother of Khalid bin Al-Walid, one of the prisoners of Badr. He used to say the same and more. He said: “And they would carry us and walk, that is, if they saw one of them wounded, sick, or tired, they would carry him gently.” The links https://www.islamweb.net/ar/article/139341/%D8%BA%D8%B2%D9%88%D8%A9-%D8%A8%D8%AF%D8%B1%D9%88%D9%82%D8%B6%D9%8A%D8%A9-%D8%A7%D9%84%D8%A3%D8%B3%D8%B1%D9%89 https://islamstory.com/ar/artical/82/%D8%AA%D8%B9%D8%A7%D9%85%D9%84-%D8%A7%D9%84%D8%B1%D8%B3%D9%88%D9%84-%D9%85%D8%B9-%D8%A3%D8%B3%D8%B1%D9%89-%D8%A8%D8%AF%D8%B1

the name Zainab, daughter of the Messenger of God - may God bless him and grant him peace - Her husband Abu Al-Aas bin Al-Rabi’, who is the son of her cousin Hala bint Khuwaylid Zainab's marriage to Abu Al-Aas bin Al-Rabi' Zainab, may God be pleased with her, married Abu Al-Aas bin Al-Rabi’ while her mother, Khadija, may God be pleased with her, was alive. Zainab converted to Islam before her husband, she was calling him to Islam, but he did not respond to her, and he did not show hostility or harm towards the Prophet, may God bless him and grant him peace, or Zainab, despite his disbelief. The Quraysh wanted Abu Al-Aas to divorce Zainab, may God be pleased with her Ibn Hisham mentioned in the Biography of the Prophet that the polytheists of Quraysh went to Abu Al-Aas and said to him: Leave your friend, your wife Zainab, and we will marry you to any woman from the Quraish you wish, He said: No, by God, I will not separate from my friend, and I do not like to leave my wife for woman from the Quraysh, Zainab remained with her husband, Abu Al-Aas, in this state, since the distinction between a Muslim woman and a non-Muslim had not been revealed at that time, which was revealed after that at Al-Hudaybiyyah, Ibn Katheer said in his interpretation. According to the words of God Almighty: “There is no lawful for them, nor are they lawful for them.” (Al-Mumtahana: 10) This verse is what forbade Muslim women from polytheists, and it was permissible at the beginning of Islam for a polytheist to marry a believing woman, that is why Abu Al-Aas bin Al-Rabi’ was the husband of the Prophet’s daughter, May God bless him and grant him peace. Zainab, may God be pleased with her, was a Muslim and he followed the religion of his people. The release her husband from the captivity of her necklace incident When Zainab, may God be pleased with her, learned of the Muslims’ victory at Badr, and that her husband, who was still a polytheist, had become one of the Muslims’ captives. She tried her best to free her husband from her Among the things she sent to ransom him and break his captivity was a necklace of hers that had been given to her by her mother, Khadija, may God be pleased with her, when she married him, on the authority of Aisha, may God be pleased with her, she said: “When the people of Mecca were sent to ransom their captives, Zainab sent money to ransom Abu Al-Aas, and in it she sent a necklace of hers that was with Khadija, which she brought to Abu Al-Aas, When the Messenger of God, may God’s prayers and peace be upon him, saw it, he had great compassion for her and said: If you decide to release her prisoner and return to her what is hers! they said: yes. Narrated by Al-Hakim and Abu Dawud and authenticated by Al-Albani Al-Tibi said: “Say it (Be kind to her) meaning remember her estrangement and loneliness May God’s prayers and peace be upon him, he remembered the time of Khadija and her companionship, for the necklace was hers, When he married her to Abu Al-Aas, she put the necklace on him with Zainab, Al-Harawi said: “That is, because of her (Zainab’s) exile and loneliness, and remembering Khadija’s time and companionship, the necklace was hers and on her neck.” The release Al-Aas Ibn Al Rabi The Messenger of God, may God bless him and grant him peace, released Abu Al-Aas from captivity, He made a promise that when he returned to Mecca, he would allow Zainab, may God be pleased with her, to migrate to Medina, and Abu Al-Aas fulfilled that. Ibn Kathir said about the Bedaih and the El nehaiah Ibn Ishaq said: The Messenger, may God bless him and grant him peace, had asked him to release Zainab, It means that she should immigrate to Medina, and Abu Al-Aas fulfilled that, So, may God’s prayers and peace be upon him, he used to praise him and say: I married Abu Al-Aas bin Al-Rabi’, so he spoke to me and honest me.” Narrated by Al-Bukhari., In another narration, he promised me and fulfilled it The children of Zeinab, may God be pleased with her Ibn Saad said: “Zainab was born to Abu Al-Aas Ali (Ali died when he was young) Imamah and she was remained Ibn Hajar said The people of knowledge of lineage agreed that Zainab did not give birth to Abu Al-Aas except Ali and Umama only, as for Ali, he died when he was about to have a wet dream... and he died during his lifetime, may God bless him and grant him peace, As for Umamah, may God be pleased with her, her death occurred during the reign of Muawiyah bin Abi Sufyan, may God be pleased with him, Umamah is the one that the Prophet, may God bless him and grant him peace, used to carry during prayer when she was a little girl. On the authority of Abu Qatada, may God be pleased with him: (The Messenger of God, may God bless him and grant him peace He was praying while pregnant, Umamah bint Zainab, daughter of the Messenger of God, may God bless him and grant him peace, And by Abu Al-Aas bin Al-Rabi’, so when he prostrated, he placed her, and when he stood, he carried her) Narrated by Al-Bukhari, the Messenger of God, may God bless him and grant him peace, loved Umamah, the daughter of Zainab, with a strong love, He is kind to her, cares for her, and honors her. On the authority of Aisha, may God be pleased with her, she said: (A necklace made of onyx (beads) polished with gold was given as a gift to the Messenger of God, may God bless him and grant him peace- All of his wives were gathered together in a house, and Umamah bint Abi Al-Aas bin Al-Rabi’ was a (young) slave girl playing in the dirt on the side of the house, the Messenger of God, may God bless him and grant him peace, said: How do you see this? So they looked at her: They said: O Messenger of God, we have not seen anything better or more amazing than this! He said: Return it to me, and when he took it, he said: By God, I will put it on the neck of the most beloved of the people of the house to me, Aisha said: The ground between me and him became dark for fear that he would put it on the necks of others, I do not bet that the same thing happened to them as happened to me, and it hurt us all, He went until he put it on the neck of Umamah bint Abi Al-Aas, so it was hidden from us.) Narrated by Al-Tabarani. Abu Al-Aas bin Al-Rabi’ was captured for the second time, took his money, and returned it to him again, after Abu Al-Aas fulfilled his promise and released Zainab, may God be pleased with her, and she returned to Medina, she stayed with her father, may God’s prayers and peace be upon him. Then Abu Al-Aas was captured again while he was going to the Levant to trade. Al-Dhahabi said: “Abu Al-Aas went out as a merchant to the Levant with his money, and a lot of money belonged to the Quraysh, and when he returned, I met Hasriya (Its prince, Zaid bin Haritha, took place in Jumada al-Awwal in the year six of the Hijra) They struck what was with him, and they were unable to flee, so they brought forward what they had struck, Abu Al-Aas came in the night until he entered upon Zainab, so he asked her for protection, and she protect him, He came asking for his money. When he, may God’s prayers and peace be upon him, went out to the morning prayer and said “Allahu Akbar” and the people said “Allahu Akbar” with him, Zainab shouted from the position of women (a shaded place in the mosque for women) O people, I have rewarded Abu Al-Aas bin Al-Rabi’. The Prophet, may God bless him and grant him peace, sent to the group of people who had seized his money and said: This man is one of us, as you know, You have given him money, so if you do well and return to him what is his, then we like that, but if you refuse, so be it, May God bless you, for you are more deserving of it. They said: We return it, so they returned it all. The conversion of Al-Aas bin Al-Rabi’ - may God be pleased with him - Then Abu Al-Aas went to Mecca and gave his money to everyone who had money, then he said: O people of Quraysh, do I have any money left for any of you? They said: No, may God reward you, we found you loyal and generous. He said: I bear witness that there is no god but God, And that Muhammad is His servant and Messenger, and by God, nothing prevented me from accepting Islam except the fear that you would think that I only wanted to eat your money, then he came to the Messenger of God, may God bless him and grant him peace. When Abu Al-Aas bin Al-Rabi’ converted to Islam, he went to Medina, so the Prophet, may God bless him and grant him peace, brought him together with Zainab, may God be pleased with her, this was in the seventh year of the Prophet’s migration. The death of Zainab and Abu Al-Aas, may God be pleased with them: Zainab, may God be pleased with her, did not live long after her husband converted to Islam and met him, as she died, may God be pleased with her, in the eighth year of the Prophet’s migration during the life of the Prophet, may God bless him and grant him peace. Zainab, may God be pleased with her, left this world, Zainab, may God be pleased with her, left this world, after she set a high example of the sincerity of faith and loyalty of a wife, and Abu Al-Aas, may God be pleased with her, cried fervently for her, the Prophet, may God bless him and grant him peace, was deeply saddened by her, and gave the women who would wash her before burying her his garment, which was tied around the waist, He ordered them to make it touch her pure body directly. On the authority of Umm Atiya, may God be pleased with her, she said: (When Zainab, the daughter of the Messenger of God, may God bless him and grant him peace, died, the Messenger of God, may God bless him and grant him peace, said to us: Wash her once, three or five times, and make camphor, or something of camphor, on the fifth, so if you wash it, inform me. She said: So we informed him, so he gave us his loincloth (lower garment) and said: Make it hairy (wrap it) with it. Narrated by Muslim.

In Arabic In English

The story of Abs and Turn away Allah says (عَبَسَ وَتَوَلَّىٰ (1) أَن جَاءَهُ الْأَعْمَىٰ(2) وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ(3) أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ(4) أَمَّا مَنِ اسْتَغْنَىٰ(5) فَأَنتَ لَهُ تَصَدَّىٰ(6) وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ(7) وَأَمَّا مَن جَاءَكَ يَسْعَىٰ(8) وَهُوَ يَخْشَىٰ(9) فَأَنتَ عَنْهُ تَلَهَّىٰ( (10) (He frowned and turned away (1) the blind man comes to him (2) and who knows, perhaps he will be purified (3) Or he is reminded and the reminder benefits him (4) As for him who is self-sufficient (5) then you are his helper (6) And it is not upon you that he should not purify himself (7) but as for he who comes to you striving (8)  and he fears (9) so you are distracted from him (10) We take from the following verses Who frowned? Messenger of Allah, peace be upon him What does abs mean? He frowned to show dissatisfaction Frown at who? The blind man: Abdullah bin Umm Maktoum What does tully mean? He gave him his back The story of the verses On the authority of Ibn Abbas, who said: (He frowned and turned away * when the blind man came to him) He said: “The Messenger of God, may God bless him and grant him peace, showed us, Utbah ibn Rabi’ah, Abu Jahl ibn Hisham, and Abbas ibn Abd al-Muttalib are speaking to each other, He would often confront them and offer them to believe, then a blind man called Abdullah bin Umm Maktoum came to him, He was walking and conversing with them, so Abdullah bin Umm Maktoum began reciting to the Prophet, may God bless him and grant him peace, a verse from the Qur’an to ask something about it, He said: O Messenger of God, teach me what God has taught you. Then the Messenger of God, may God bless him and grant him peace, turned away from him, frowned at him, and turned away, He turned his back on him, hated his words, and turned to others, when the Messenger of God, may God bless him and grant him peace, made the decision and began to return to his family, God revealed the noble verses.) We take the following from this story As we walk through life, we deal with each other according to our social status, every person in front of us who has a high status in society, we raise him up, glorify him, and speak to him with great politeness and if the other person has a low social status or is a person who is not cared for in society, then we treat him with disdain or do not give him the right to listen well, provide assistance, or anything else, In this story: Blame and reproach from God Almighty: to His Messenger for approaching this way with anyone and for the Messenger not to be like us. We deal according to our social status. 2 - Abdullah bin Umm Maktoum: He is blind, meaning he has special needs, so God - the Almighty - is the first to call for the rights of people with special needs from above the seven heavens - If so to speak -. 3 - Notice the use of the word: (He frowned) He frowned between his eyes to show dissatisfaction - This man is blind, for he did not see this frown, and despite that / Blame and reproach to the Messenger of God, why? He did not see Him , perhaps the Companions around him saw this situation, and the Messenger of God - he did something like his saying (a role model) If the Messenger of God did that with the blind man, then they would have more right to do so if they met someone with special abilities. 4- And you do not have to purify himself . Zakah - purification: It is not on you, O Messenger of God, nor on the one who calls for Allah. Rather, this is a result, not a cause, the reason is on the one who seeks it, and the final result is on God - if He wants. As for the one who comes to you running: it is movement that is faster than walking and less than running, you know that the one who walks like this has a specific goal that he seeks, so whoever came to you with this walk, you reject him and give him your back. This cannot happen, especially since he does not need anything from you, as some people take it as a profession, but he wants to understand religion and nothing more.

Ibn Ishaq mentioned this battle after the battle of the clan Ibn Hazm said ten days. After the arrival of the Prophet, may God’s prayers and peace be upon him, from the expedition of (the clan), he stayed in Medina for ten nights, after which he went out as a conqueror behind (Karz bin Jabir al-Fihri) before his conversion to Islam. To follow the trail of (the Arnians) Because they killed a shepherdess in Al-Fihri's squadron, Karaz died or was martyred in the eighth year of the Hijra, specifically on the day of the conquest of Mecca, the clan’s battle that preceded the first battle of Badr (Safwan), It took place in Yanbu, where the Messenger, may God bless him and grant him peace, mounted one hundred and fifty riders until he reached Yanbu in Jumada al-Awwal, He stayed there for the remainder of the month, and several nights of Jumada al-Akhirah, to follow the trail of the Quraysh. He had appointed Abu Salamah bin Abdul-Asadi as his successor in charge of Medina, the Messenger also returned to Medina without fighting, as happened to him later in the first Battle of Badr. Those invasions in which no plot against the Messenger occurred, which preceded the second Battle of Badr, which was the first battle in which Muslims were fought, and the victory that was achieved in that battle was at the hands of a small group, It was the cornerstone that was laid in the process of preaching, building and extending the Islamic state throughout the earth, to draw a vast map of a great state, It began with a small number of individuals, with some patience, and with the power of truth, it expanded to victory and to begin a new civilization, from the heart of the island's desert, it expands to include seas and oceans and reaches beyond those seas.