Zaitoon Fruits According to Sayings of Holy Prophet Mohammed (Sallallaho Alaihe Wa’salam) ol.
For the book of the Hebrew Bible, see. Zabur (: زبور) is, according to, the holy book of , one of the revealed by before the, alongside others such as the ( ) of and the ( ) of. Some scholars equate the Zabur with the biblical book of. The term zabur is the Arabic equivalent of the zimrah (: זִמְרָה, meaning: 'song, music.' ) It, along with zamir (: זָמִיר, meaning: 'song' and 'nightingale' i.e. 'the song bird'), mizmor (: מִזְמֹר meaning: 'psalm') and zamar/ zameret (: זַמָּר/זַמֶּרֶת, meaning: 'singer') derivatives of the Hebrew infinitive verb: (: לְזַמֵּר, meaning: 'sing, sing praise, make music.' ) Zabur also bears resemblance to the Hebrew word for story (: סִפּוּר, sipur) which is plausible – as, this particular song or psalm necessarily also conveyed a story within it – sung or not.
Among many Christians in the and in, the word Zabur (: زبُور , ज़बूर ) is used for Psalms in the. Contents. Introduction The Qur'an refers to the Zabur of Dawud (David) as one of 's books revealed to four selected. The Zabur is preceded by the (Torah), and followed by the (Gospel) given to Jesus and finally by the Qur'an given to the,.
Mention of Zabur in the Qur'an In the Qur'an, the Zabur is mentioned by name only three times. The Qur'an itself says nothing about the Zabur specifically, except that it was revealed to David, king of and that in Zabur is written 'My servants the righteous, shall inherit the earth'. We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to, and, to, and, and to We gave the Psalms.
— Qur'an, sura 21 , ayah 105 Parallel of ayah 21:105 with Psalms The last reference is of interest because of the quotation from verse 29 which says, 'The righteous shall inherit the land, and dwell therein for ever,' (as translated in the of the Bible). According to Ahrens (1930) the last reference is quoted from Psalms. He says that the verse in the Qur'an reads 'We have written in the Zabur after the reminder that My righteous servants shall inherit the earth.' His conclusion is that this verse represents a close and rare linguistic parallel with the and more pointedly, with Psalm 37 ascribed specifically to David (see verses 9, 11, 29 which refer to the meek, the righteous or “those who wait upon the Lord” as they who shall inherit the earth). Many Muslim scholars think that it also has reference to 32:13, which reads 'Remember Abraham, Isaac, and Israel, thy servants, to whom thou by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.' Zabur in Hadith One hadith, considered valid by, says: Narrated: The Prophet said, 'The reciting of the Zabur (i.e. Psalms) was made easy for David.
He used to order that his riding animals be saddled, and would finish reciting the Zabur before they were saddled. And he would never eat except from the earnings of his manual work.' . Adam's immediate relatives. Family of Noah. Mother Shamkhah bint Anush or Betenos. Luqman's son.
People of Aaron and Moses. Believer of Fir'aun Family (Hizbil/Hizqil ibn Sabura). Imra’at Fir‘awn ( or ). People of Abraham. Mother Abiona or Amtelai the daughter of Karnebo. People of Jesus. Disciples (including ).
People of Joseph. Brothers (including (Benjamin) and ).
Egyptians. ‘Azīz (, Qatafir or Qittin).
Malik (King Ar-Rayyān ibn Al-Walīd)). Wife of ‘Azīz.
People of Solomon. Implied or not specified.
Ghazwah (expeditions where he took part). The Battle of Badr (: غزوة بدر), fought on Tuesday, 13 March 624 CE (17, 2 AH in the ) in the region of western (present-day ), was a key battle in the early days of and a turning point in 's struggle with his opponents among the in. The battle has been passed down in as a decisive victory attributable to, or by secular sources to the strategic genius of Muhammad. It is one of the few battles specifically mentioned in the. All knowledge of the battle at comes from traditional Islamic accounts, both and, recorded in written form some time after the battle.
There is little evidence outside of these of the battle. There are no descriptions of the battle prior to the 9th century. Prior to the battle, the Muslims and the Meccans had fought several smaller in late 623 and early 624. Badr, however, was the first large-scale engagement between the two forces. Advancing to a strong, Muhammad's well-disciplined force broke the Meccan lines, killing several important Quraishi leaders including the Muslims' chief antagonist. For the early Muslims the battle was the first sign that they might eventually defeat their enemies among the Meccans. Mecca at that time was one of the richest and most powerful cities in Arabia, fielding an army three times larger than that of the Muslims.
The Muslim victory also signaled to the other tribes that a new power had arisen in Arabia and strengthened Muhammad's position as leader of the often fractious community in Medina. The battle also established the position of as the best fighter among the Muslims, as he alone killed 22 Meccans, while the rest of the Muslims combined killed 27 Meccans. Contents. Background Muhammad was born in Mecca around 570 CE into the.
After Muhammad's revelation from Gabriel in 610 until his proclamation of monotheism to the Quraysh, Islam was practiced primarily in secret. The Quraiysh, who traditionally accepted religious practices other than their own, became increasingly more intolerant of the Muslims during the thirteen years of personal attacks against their (the Meccans) religions and gods. In fear for their religion and economic viability, which heavily relied on annual pilgrimages, the Meccans began to.
In 622, Muhammad bade many of his followers to migrate from Mecca to the neighboring city of, 320 km (200 mi) north of Mecca. Shortly thereafter, Muhammad himself left for Medina. This migration is referred to as the.
The Quranic Verse 22:39 uttered by Muhammad sometime shortly after the migration permitted Muslims, for the first time, to take up arms in defence. During this period Muhammad employed three broad military strategies against the Meccans. Firstly, to establish peace treaties with the tribes surrounding Medina, especially with those from whom the Meccans could derive most advantage against the Muslims.
Secondly, to dispatch small groups to obtain intelligence on the Quraish and their allies and also provide, thereby, an opportunity for those Muslims still living in Mecca to leave with them. Thirdly, to intercept the trade caravans of the Meccans that passed close to Medina and to obstruct their trade route. In September 623, Muhammad himself led a force of 200 in an unsuccessful raid against a large caravan. Shortly thereafter, the Meccans launched their own raid against Medina led by Kurz bin Jabir and fled with livestock belonging to the Muslims.
In January 624, Muhammad dispatched a group of eight men to Nakhlah, on the outskirts of Mecca, led by Abdullah bin Jahsh to obtain intelligence on the Quraysh. However, Abdullah bin Jash and his party disguised as Pilgrims with shaved heads, upon being discovered by a Meccan caravan, decided to attack and kill as many of the caravan as possible, resulting in killing one of its men, Amr bin Al-Hadrami, the seizing of its goods and taking two as prisoners. The situation was all the more serious since the killing occurred in the month of, a month sacred to the Meccans in which fighting was prohibited and a clear affront to Arab traditions. Upon their return to Medina, Muhammad initially disapproved of this decision on their part, rebuked them and refused to take any spoil until he claimed to have received revelation (Quran, 2:217) stating that the Meccan persecution was worse than this violation of the sacred month. After his revelation Muhammed took the goods and the prisoners. The Muslims' raids on caravans prompted the Battle of Badr, the first major battle involving a Muslim army. This was the spot where the Meccans had sent their own army to protect their caravans from Muslim raiders.
Muslim participants of Badr. A map of the Badr campaign March to Badr In April 624, it was reported in Medina that Abu Sufyan was leading a caravan from Syria to Mecca containing weapons to be used against the Muslims. Muhammad gathered 313 men and went to Badr to intercept the caravan. However, Meccan spies informed Abu Sufyan about the Muslims coming to intercept his caravan; Abu Sufyan changed his course to take another path to Mecca and sent a message to Mecca.
Abu Jahl replied to Abu Sufyan's request and gathered an army to fight against the Muslims. Muhammad's forces included,. The Muslims also brought seventy camels and two horses, meaning that they either had to walk or fit three to four men per camel. The future Caliph stayed behind to care for his sick wife, the daughter of Muhammad. Also could not join the battle, as he was still not a free man.
Many of the Quraishi nobles, including, Shaiba, and, joined the Meccan army. Their reasons varied: some were out to protect their financial interests in the caravan; others wanted to avenge Ibn al-Hadrami, the guard killed at Nakhlah; finally, a few must have wanted to take part in what was expected to be an easy victory against the Muslims. Amr ibn Hishām is described as shaming at least one noble, Umayah ibn Khalaf, into joining the expedition. Muslim plan “ Behold! Allah Promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but Allah Willed to justify the Truth according to His Words and to cut off the roots of the Unbelievers; ” — Quran: “ Behold! Allah Promised Me that He would definitely help me. I'm taking an oath by Allah's Excellent Name, Here will be the grave of Abu Jahl, and here will lay Utba ibn Rabiah (Prophet mentioned 14 different unbeliever leaders' names and signed they graves before the battle).
” — Muhammad – Sahih Muslim When the word reached the Muslim army about the departure of the Meccan army, Muhammad immediately called a, since there was still time to retreat and because many of the fighters there were recent converts (called or 'Helpers' to distinguish them from the Quraishi Muslims) who had only pledged to defend Medina. Under the terms of the, they would have been within their rights to refuse to fight and leave the army. Abu Bakr stood up and gave a short speech, saying, 'The chiefs and warlike men of Quraysh have joined this army. Quraysh have not at all expressed faith in a religion and have not fallen from the zenith of glory to the abyss of degradation. Furthermore, we have not come out of Madina fully prepared.' Abu Bakr was trying to say that he believed they should not fight and should return to Medina. According to traditions, Muhammad either turned away from Abu Bakr and/or asked him to sit down.
Umar then spoke, expressing similar views to that of Abu Bakr. Muhammad reportedly either turned away from Umar and/or asked him to sit down. Miqdad then gave a speech supporting Muhammad, saying, 'O Prophet of Allah! Our hearts are with you and you should act according to the orders given to you by Allah. We shall not tell you what Bani Israel told Musa. When Musa asked them to perform jihad they said to him: 'O Musa! You and your Lord should go and perform jihad and we shall sit here'.
We, however, tell you quite the reverse of it and say: Perform jihad under the auspices of the blessings of Allah and we are also with you and shall fight.' Muhammad was pleased at Miqdad's speech; however, he also wanted to know what the Ansar thought, as Miqdad was a Mujahir., an Ansar, then declared, 'We have borne witness that you are the Messenger of God. We have given you our pledge to obey you. Wherever you go, we shall go with you. If there is a showdown with the polytheists, we shall be steadfast in our support to you. In war and in peace, we shall be consistently faithful to you.' So, the Muslims continued to march towards Badr.
By 11 March both armies were about a day's march from Badr. Several Muslim warriors (including, according to some sources, ) who had ridden ahead of the main column captured two Meccan water carriers at the Badr wells.
Expecting them to say they were with the caravan, the Muslims were horrified to hear them say they were with the main Quraishi army. Some traditions also say that, upon hearing the names of all the Quraishi nobles accompanying the army, Muhammad exclaimed 'Mecca hath thrown unto you the best morsels of her liver.' The next day Muhammad ordered a forced march to Badr and arrived before the Meccans.
The Badr wells were located on the gentle slope of the eastern side of a valley called 'Yalyal'. The western side of the valley was hemmed in by a large hill called 'Aqanqal.
When the Muslim army arrived from the east, Muhammad initially chose to form his army at the first well he encountered. Hubab ibn al-Mundhir, however, asked him if this choice was divine instruction or Muhammad's own opinion. When Muhammad responded in the latter, Hubab suggested that the Muslims occupy the well closest to the Quraishi army, and block off the other ones. Muhammad accepted this decision and moved right away. Meccan plan “ The Arabs will hear how we marched forth and of our mighty gathering, and they will stand in awe of us forever. ” — By contrast, while little is known about the progress of the Quraishi army from the time it left Mecca until its arrival just outside Badr, several things are worth noting: although many Arab armies brought their women and children along on campaigns both to motivate and care for the men, the Meccan army did not.
Also, the Quraish apparently made little or no effort to contact the many allies they had scattered throughout the Hijaz. Both facts suggest the Quraish lacked the time to prepare for a proper campaign in their haste to protect the caravan. Besides, it is believed they expected an easy victory, knowing they outnumbered the Muslims by three to one. When the Quraishi reached, just south of Badr, they received a message from Abu Sufyan telling them the caravan was safely behind them, and that they could therefore return to Mecca. At this point, according to, a power struggle broke out in the Meccan army. Abu Jahl wanted to continue, but several of the clans present, including and, promptly went home.
Armstrong suggests they may have been concerned about the power that Abu Jahl would gain from crushing the Muslims. The tribe wanted to leave, but was threatened by Abu Jahl to stay.
Despite these losses, Abu Jahl was still determined to fight, boasting 'We will not go back until we have been to Badr.' During this period, Abu Sufyan and several other men from the caravan joined the main army. Day of battle. Further information: At midnight on 13 March, the Quraish broke camp and marched into the valley of Badr. It had rained the previous day and they struggled to move their horses and camels up the hill of 'Aqanqal. After they descended from 'Aqanqal, the Meccans set up another camp inside the valley. While they rested, they sent out a scout, to reconnoitre the Muslim lines.
Umayr reported that Muhammad's army was small, and that there were no other Muslim reinforcements which might join the battle. However, he also predicted extremely heavy Quraishi casualties in the event of an attack (One hadith refers to him seeing 'the camels of Medina laden with certain death'). This further demoralized the Quraish, as Arab battles were traditionally low-casualty affairs, and set off another round of bickering among the Quraishi leadership. However, according to Arab traditions Amr ibn Hishām quashed the remaining dissent by appealing to the Quraishi's sense of honor and demanding that they fulfill their blood vengeance. The death of Abu Jahl, and the casting of the Meccan dead into dry wells The battle began with champions from both armies emerging to engage in combat. Three of the Medinan Ansar emerged from the Muslim ranks, only to be shouted back by the Meccans, who were nervous about starting any unnecessary feuds and only wanted to fight the Quraishi Muslims, keeping the dispute within clan.
So Hamza approached forward and called on Ubayda and Ali to join him. The Muslims dispatched the Meccan champions in a three-on-three melee. The first fight was between Ali and; Ali killed his opponent. After the fight between Ali and Walid, Hamza fought, and Ubayda fought. Hamza killed Utba; however, Ubayda was mortally wounded by Shaybah.
Ali (and, according to some sources, Hamza as well) killed Shaybah. Ali and Hamza then carried Ubayda back into the Muslim lines, where he died. Now both armies began showering each other with arrows. A few Muslims and an unknown number of Quraish warriors were killed. Before the battle, Muhammad had given orders for the Muslims to attack first with their ranged weapons and only afterwards advance to engage the Quraish with weapons. Now he gave the order to charge, throwing a handful of pebbles at the Meccans in what was probably a traditional Arabian gesture while yelling 'Defaced be those faces!'
The Muslim army yelled 'Yā manṣūr amit!' 'O thou whom God hath made victorious, slay!' And rushed the Quraishi lines. The Meccans, understrength and unenthusiastic about fighting, promptly broke and ran. The battle itself only lasted a few hours and was over by the early afternoon. The Quran describes the force of the Muslim attack in many verses, which refer to thousands of angels descending from Heaven at Badr to terrify the Quraish.
Muslim sources take this account literally, and there are several hadith where Muhammad discusses the Angel and the role he played in the battle. Aftermath Prisoners Part of on. A painting from, beheading in the presence of Muhammad and his. Two of the prisoners taken at Badr, namely and are reported to have been executed upon the order of Muhammad.
According to Muslim scholar, these two captives were executed. Mubarakpuri says that this incident is also mentioned in the no 2686 and Anwal Ma'bud 3/12 However, according to numerous accounts deemed, such as a number of narrations in, and 's biographical compendium, the Tabaqat Al-Kubra, Uqba was not executed but was killed during fighting in the field of battle at Badr and was among those Quraysh leaders whose corpses were buried in a pit. Muslims killed in the Battle of Badr Fourteen Muslims were killed in that battle. This section relies too much on to. Please improve this section by adding. ( March 2016) Badr in the Quran The Battle of Badr is one of the few battles explicitly discussed in the. It is even mentioned by name as part of a comparison with the.
Quran:. 'Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude. Remember thou saidst to the Faithful: 'Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down? 'Yea, – if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.' According to, the term 'gratitude' may be a reference to discipline. At Badr, the Muslim forces had allegedly maintained firm discipline, whereas at Uhud they broke ranks to pursue the Meccans, allowing Meccan cavalry to flank and rout their army. The idea of Badr as a furqan, an Islamic miracle, is mentioned again in the same surah.
Quran:. 'There has already been for you a Sign in the two armies that met (in combat): One was fighting in the cause of Allah, the other resisting Allah; these saw with their own eyes Twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see.' Badr is also the subject of Sura 8:, which details military conduct and operations. 'Al-Anfal' means 'the spoils' and is a reference to the post-battle discussion in the Muslim army over how to divide up the plunder from the Quraishi army. Though the Sura does not name Badr, it describes the battle, and several of the verses are commonly thought to have been from or shortly after the battle. Hadith literature This battle is also mentioned in the Sunni Hadith collection.
Sahih al-Bukhari mentions that Uthman did not join the battle: “ Narrated Ibn 'Umar: 'Uthman did not join the Badr battle because he was married to one of the daughters of Allah's Apostle and she was ill. So, the Prophet said to him. 'You will get a reward and a share (from the war booty) similar to the reward and the share of one who has taken part in the Badr battle.' , ” It also mentions the war booty that each fighter who participated in the battle received in,., also mentions how was killed: “ Narrated 'Abdur-Rahman bin 'Auf: While I was standing in the row on the day (of the battle) of Badr, I looked to my right and my left and saw two young Ansari boys, and I wished I had been stronger than they. One of them called my attention saying, 'O Uncle!
Do you know Abu Jahl?' I said, 'Yes, what do you want from him, O my nephew?' He said, 'I have been informed that he abuses Allah's Apostle. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate.' I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Abu Jahl walking amongst the people.
I said (to the boys), 'Look! This is the man you asked me about.' So, both of them attacked him with their swords and struck him to death and returned to Allah's Apostle to inform him of that. Allah's Apostle asked, 'Which of you has killed him?'
Each of them said, 'I Have killed him.' Allah's Apostle asked, 'Have you cleaned your swords?' They said, 'No. ' He then looked at their swords and said, 'No doubt, you both have killed him and the spoils of the deceased will be given to Muadh bin Amr bin Al-Jamuh.' The two boys were Muadh bin 'Afra and Muadh bin Amr bin Al-Jamuh., ” It is also mentioned in the Sunni hadith collection, There is also a narration of the Battle in, a primary source of Shi'a Hadith, where describes the participation of the angels in the battle: “ Narrated Zurara: On the Day of Badr, used to belittle the Muslims in the eyes of the infidels and magnify the infidels in the eyes of the Muslims.
So pulled the sword against him and he fled from him pleading 'Oh Jibrael, I have been granted a term, I have been granted a term' until he ended up in the sea. So I (Zurara) said to Abu Ja'far, 'What was it that he was so afraid of since he had been granted a specific term?' He said, 'some parts of his sides to be cut off.' ” Biographical literature The incident is also mentioned in 's biography of Muhammad. In modern culture 'Badr' has become popular among Muslim armies and paramilitary organizations. ' was used to describe 's offensive in the 1973 as well as 's actions in the 1999.
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Against Iraq in the late 1980s were also named after Badr. During the, the rebel leadership stated that they selected the date of the assault on Tripoli to be the 20th of Ramadan, marking the anniversary of the Battle of Badr.
The Battle of Badr was featured in the 1976 film, the 2004 animated movie, and the 2012 TV series. See also. Footnotes. Quraish refers to the tribe in control of Mecca. The plural and adjective are Quraishi. The terms 'Quraishi' and 'Meccan' are used interchangeably between the in 622 and the Muslim in 630.
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Quran:. 'Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude. Remember thou saidst to the Faithful: 'Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down? 'Yea, – if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.' Archived from on 13 October 2012. Retrieved 20 September 2015. Narrated Jabir bin 'Abdullah: When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed.
The Prophet looked for a shirt for him. It was found that the shirt of 'Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to 'Abdullah.
(The narrator adds, 'He had done the Prophet some favor for which the Prophet liked to reward him.' ). ^ Muir, William (1861). (Volume 3 ed.). London: Smith, Elder and Co. Retrieved 26 February 2015. William Muir (1861).
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Archived from on 17 October 2010. Retrieved September 2010. Check date values in: accessdate=.
USC-MSA Compendium of Muslim Texts. Archived from on 17 October 2010.
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