Although Muslims do not actually celebrate the Muslim new year in the way other people celebrate their respective new year, the month of Muharram has special significance.
The Islamic calendar is counted from the year of Prophet Muhammad’s (peace be upon him) migration from Makkah to Madinah in September 622 CE, known as the Hijrah. This journey is one of the most important events in Islamic history.
The early Muslims in Makkah were harshly persecuted and tortured by the pagan Quraysh tribe. The Muslims were few in number and many of them were slaves. With no power to repel their persecutors, they could only wait patiently until Allah (God) opened a way for them.
In the twelfth year of the Prophet’s mission, 12 men from the city of Yathrib (later to be known as Madinah) came to Makkah during the Haj season and met with Muhammad (peace be upon him) at Al-Aqabah. Having heard of his mission, they became Muslim and pledged their faith in the first covenant of Al-Aqabah. The Prophet (peace be upon him) sent Musab ibn Umayr back to Yathrib with them to teach them the religion. Musab succeeded in converting many of the people of Yathrib to Islam. The following year, in June 622 CE, 73 men and two women from Yathrib came to the Prophet (peace be upon him) during the Haj and pledged allegiance to him in the second covenant of Al-Aqabah. They promised to protect him and help the Muslims of Makkah to resettle in their city.
This delegation was the core of what came to be known as Al-Ansar, the Helpers, the Muslims who were natives of Yathrib, later known as Al-Madinah Al-Munawwara (the Illuminated city) or Madinah. The Muslims gradually left Makkah a few at a time so as not to attract the attention of the Quraysh. Eventually, the Quraysh realized what was happening and tried to stop many of them from leaving. History tells many stories of these men and women who gave up their homes, wealth and families to be able to freely practice their religion in Madinah.
Only after several months did Allah grant the Prophet (peace and blessings be upon him) permission to leave Makkah. Shortly before his departure, Jibreel (Angel Gabriel) told Muhammad (peace be upon him) that the Quraysh had devised a plot to kill him while he was sleeping. On the night of the planned assassination, his cousin Ali ibn Abi Talib (may Allah bless him) slept in Muhammad’s bed while the latter went with his friend Abu Bakr to a cave south of Makkah, opposite the direction to Madinah. Fortunately for Ali, the assassins looked at his face before stabbing him and left him alone.
Muhammad (peace be upon him) and Abu Bakr (may Allah bless him) hid in the cave for three days while the Quraysh searched all around Makkah. At one point, their enemies were only a few feet away outside the cave, but Allah protected them by simple everyday “miracles.” A spider spun its web across the mouth of the cave, pigeons nested and laid eggs in front of it, and the branches of a small tree blocked it. Thus the pursuers assumed no one had entered the cave recently and did not search it.
The two then made their way, led by a pagan guide, to Madinah via a coastal route to throw off the pursuit. When they finally arrived in Madinah, Muhammad (peace be upon him) let his camel wander where it willed until it sat in one place. The owners of the land where the camel sat were paid, and the Prophet’s mosque and living quarters were built on the site while the Prophet and Abu Bakr lived as guests of the Ansar.
The Hijrah, at last, gave the Muslims a place where they could openly declare their Islam and worship in peace. It was the beginning of the Islamic state. The Qur’anic verses revealed in Makkah had dealt mainly with the nature of Allah and man’s relationship to Him. In Makkah, there had been very few households in which all of the members were Muslims. At the time, Islam appeared to be concerned only with the individual and the Hereafter. In contrast, the verses revealed in Madinah dealt more with man’s relationships with others — the social, political and economic aspects of Islam that could not be developed under persecution.
The Hijrah was also significant for the unselfish brotherhood demonstrated by the Ansar toward the Muhajirun (immigrants from Makkah). The Ansar were not wealthy, yet they took in the Muhajirun, shared their food and homes with them, and helped to establish them in trade or work. Further, the Ansar were well aware that by doing so they were challenging the Quraysh and all the pagan tribes of the whole Arabian Peninsula. Indeed, the pagans did launch several battles in an attempt to snuff out the nascent Muslim state. But the Ansar remained faithful followers of the Prophet (peace and blessings be upon him) and were always loved and praised by him.
It was the second caliph, Omar ibn Al-Khattab (may Allah bless him), who chose the year of Hijrah to be the starting point of the Muslim calendar. Before that, each province marked the years as the nth year in the reign of so-and-so, or the year when such-and-such happened. Omar standardized the chronology, and it is significant that he chose the Hijrah — rather than the birth or death of Muhammad (peace be upon him) or the first revelation of the Qur’an — as the starting point. The Hijrah was the beginning of Islam as a complete way of life affecting all aspects of Man’s existence.
— AElfwine Mischler is an American convert to Islam. She has undergraduate degrees in physics and English, and a master's degree in linguistics and teaching English as a foreign language.
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The beginning of Hijrah
The beginning of Hijrah
The beauty of prayer in Islam
GOING deeper into our spiritual state during prayers (salah) requires that we have a presence of heart and are mindful of the words being said during the prayers.
Our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” or even 15 and 20 minutes.
A person who began applying this said he wished the prayer would never end.
A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.”
The love of Allah
Some people’s relationship with Allah is limited to following orders and leaving prohibitions, so that one does not enter hell. Of course, we must follow orders and leave prohibitions, but it needs to be done out of more than fear and hope; it should also be done out of love for Allah. Allah says in the Qur’an: “… Allah will bring forth [in place of them] a people He will love and who will love Him.” (Qur’an, 5:54)
We often find that when a lover meets the beloved, hearts are stirred and there is warmth in that meeting. Yet when we meet Allah, there is not even an ounce of this same feeling. Allah says in the Qur’an: “And (yet) among the people are those who take other than Allah as equals (to Him). They love them as they (should) love Allah. But those who believe are stronger in love for Allah.” (Qur’an, 2:165)
And those who believe are stronger in love for Allah. There should be a feeling of longing, and when we raise our hands to start the prayer, warmth and love should fill our hearts because we are now meeting with Allah. A dua of the Prophet (peace be upon him): “O Allah, I ask You for the longing to meet You” (An-Nisa’i, Al-Hakim)
Ibn Al-Qayyim says in his book Tareeq Al-Hijratain that Allah loves His Messengers and His believing servants, and they love Him and nothing is more beloved to them than Him. The love of one’s parents has a certain type of sweetness, as does the love of one’s children, but the love of Allah far supersedes any of that. The Prophet, peace be upon him, said: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Bukhari)
Thus, the first thing he mentioned was: “… that God and His messenger are more beloved to him than anything else…”
Ibn Al-Qayyim says: “Since ‘there is nothing like unto Him’ (Qur’an, 42:11), there is nothing like experiencing love for Him.”
If you feel this love for Him, it will be a feeling so intense, so sweet, that you would wish the prayer would never ever end.
Do you truly want to feel this love? Then ask yourself: ‘why do you or should you love Allah?’
Know that you love people for one (or all, in varying degrees) of three reasons: For their beauty, because of their exalted character or/and because they have done good to you. And know that Allah combines all of these three to the utmost degree.
All-embracing beauty
We’ve all been touched by beauty. It is almost fitrah (natural disposition) to love what is beautiful. Ali ibn Abi Talib, may Allah be pleased with him, said about the Prophet, peace be upon him, that it was “as if the sun is shining from his face.” Jabir (may God be pleased with him) said: “The Messenger of Allah was more handsome, beautiful, and radiant than the full moon” (Tirmidhi)
Allah made all His Prophets have a certain beauty so that people would have a natural inclination toward them.
And beauty is more than what is in the face, because beauty is in all of creation and somehow has the ability to take our breath away and give us peace simultaneously. The glimmer of the crescent moon on a calm night, the intensity of a waterfall as the water drops for thousands of feet, the sunset by the sea … certain scenes of natural unspoiled beauty stirs something in us. As Allah is the One Who made it beautiful, so what of Allah’s beauty?
Ibn Al-Qayyim said: “And it is enough to realize Allah’s Beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of their Creator?”
This fitrah for loving what is beautiful is because Allah is beautiful. One of His Names is Al-Jameel (the Most Beautiful). Ibn Al-Qayyim states that the beauty of Allah is something that a person cannot imagine and only He knows it. There is nothing of it in creation save for glimpses.
Ibn Al-Qayyim says if all of creation were the most beautiful they could be (so let’s imagine, ever single human being looked as beautiful as Yusuf, peace be upon him, and the whole world was like Paradise), and all of them combined from the beginning of time until the Day of Judgment, they would not even be like a ray in comparison to the sun when compared to Allah. Allah’s beauty is so intense that we will not even be able to take it in this life. In the Qur’an, Allah describes Musa’s (peace be upon him) request: “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said: ‘You will not see Me but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain He rendered it level, and Moses fell unconscious.” (Qur’an, 7:143)
Even the mountain could not bear the beauty of Allah and crumbled, and when Musa, peace be upon him, saw this (he did not even see Allah), he fell unconscious. This is why on the Day of Judgment it is Allah’s light that will shine on everything. We talk about breathtaking beauty, but we have yet to experience Allah’s beauty. While things in this world can be beautiful or majestic or if they combine both they are finite, true majesty and beauty are for Allah: “And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an, 55:27)
Keeping all of this in mind, the Prophet, peace be upon him, said: “Allah directs His Face toward the face of His servant who is praying, as long as he does not turn away” (Tirmidhi).
Remember this in your prayer, and ask Allah to allow you the joy of seeing Him in Paradise.
Our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” or even 15 and 20 minutes.
A person who began applying this said he wished the prayer would never end.
A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.”
The love of Allah
Some people’s relationship with Allah is limited to following orders and leaving prohibitions, so that one does not enter hell. Of course, we must follow orders and leave prohibitions, but it needs to be done out of more than fear and hope; it should also be done out of love for Allah. Allah says in the Qur’an: “… Allah will bring forth [in place of them] a people He will love and who will love Him.” (Qur’an, 5:54)
We often find that when a lover meets the beloved, hearts are stirred and there is warmth in that meeting. Yet when we meet Allah, there is not even an ounce of this same feeling. Allah says in the Qur’an: “And (yet) among the people are those who take other than Allah as equals (to Him). They love them as they (should) love Allah. But those who believe are stronger in love for Allah.” (Qur’an, 2:165)
And those who believe are stronger in love for Allah. There should be a feeling of longing, and when we raise our hands to start the prayer, warmth and love should fill our hearts because we are now meeting with Allah. A dua of the Prophet (peace be upon him): “O Allah, I ask You for the longing to meet You” (An-Nisa’i, Al-Hakim)
Ibn Al-Qayyim says in his book Tareeq Al-Hijratain that Allah loves His Messengers and His believing servants, and they love Him and nothing is more beloved to them than Him. The love of one’s parents has a certain type of sweetness, as does the love of one’s children, but the love of Allah far supersedes any of that. The Prophet, peace be upon him, said: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Bukhari)
Thus, the first thing he mentioned was: “… that God and His messenger are more beloved to him than anything else…”
Ibn Al-Qayyim says: “Since ‘there is nothing like unto Him’ (Qur’an, 42:11), there is nothing like experiencing love for Him.”
If you feel this love for Him, it will be a feeling so intense, so sweet, that you would wish the prayer would never ever end.
Do you truly want to feel this love? Then ask yourself: ‘why do you or should you love Allah?’
Know that you love people for one (or all, in varying degrees) of three reasons: For their beauty, because of their exalted character or/and because they have done good to you. And know that Allah combines all of these three to the utmost degree.
All-embracing beauty
We’ve all been touched by beauty. It is almost fitrah (natural disposition) to love what is beautiful. Ali ibn Abi Talib, may Allah be pleased with him, said about the Prophet, peace be upon him, that it was “as if the sun is shining from his face.” Jabir (may God be pleased with him) said: “The Messenger of Allah was more handsome, beautiful, and radiant than the full moon” (Tirmidhi)
Allah made all His Prophets have a certain beauty so that people would have a natural inclination toward them.
And beauty is more than what is in the face, because beauty is in all of creation and somehow has the ability to take our breath away and give us peace simultaneously. The glimmer of the crescent moon on a calm night, the intensity of a waterfall as the water drops for thousands of feet, the sunset by the sea … certain scenes of natural unspoiled beauty stirs something in us. As Allah is the One Who made it beautiful, so what of Allah’s beauty?
Ibn Al-Qayyim said: “And it is enough to realize Allah’s Beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of their Creator?”
This fitrah for loving what is beautiful is because Allah is beautiful. One of His Names is Al-Jameel (the Most Beautiful). Ibn Al-Qayyim states that the beauty of Allah is something that a person cannot imagine and only He knows it. There is nothing of it in creation save for glimpses.
Ibn Al-Qayyim says if all of creation were the most beautiful they could be (so let’s imagine, ever single human being looked as beautiful as Yusuf, peace be upon him, and the whole world was like Paradise), and all of them combined from the beginning of time until the Day of Judgment, they would not even be like a ray in comparison to the sun when compared to Allah. Allah’s beauty is so intense that we will not even be able to take it in this life. In the Qur’an, Allah describes Musa’s (peace be upon him) request: “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said: ‘You will not see Me but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain He rendered it level, and Moses fell unconscious.” (Qur’an, 7:143)
Even the mountain could not bear the beauty of Allah and crumbled, and when Musa, peace be upon him, saw this (he did not even see Allah), he fell unconscious. This is why on the Day of Judgment it is Allah’s light that will shine on everything. We talk about breathtaking beauty, but we have yet to experience Allah’s beauty. While things in this world can be beautiful or majestic or if they combine both they are finite, true majesty and beauty are for Allah: “And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an, 55:27)
Keeping all of this in mind, the Prophet, peace be upon him, said: “Allah directs His Face toward the face of His servant who is praying, as long as he does not turn away” (Tirmidhi).
Remember this in your prayer, and ask Allah to allow you the joy of seeing Him in Paradise.
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