IRS OBJ
1-10 EDCACCDAAA
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21-30 DBCCBBABAA
31-40 DADDDBDCBB
41-50 ACACBCCDAE
51-60 DCEEEDCACC
2017 IRS NECO ANSWERS
Mm
1a)
Surah At-Tin ( The Fig ) - Aya count 8
وَالتِّينِ وَالزَّيْتُونِ ( 1 ) At-Tin ( The Fig ) - Aya 1
Watteeni wazzaytoon
وَطُورِ سِينِينَ ( 2 ) At-Tin ( The Fig ) - Aya 2
Watoori seeneen
وَهَٰذَا الْبَلَدِ الْأَمِينِ ( 3 ) At-Tin ( The Fig ) - Aya 3
Wahatha albaladi al-ameen
لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ ( 4 ) At-Tin ( The Fig ) - Aya 4
Laqad khalaqna al-insana fee ahsanitaqweem
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ ( 5 ) At-Tin ( The Fig ) - Aya 5
Thumma radadnahu asfala safileen
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ ( 6 ) At-Tin ( The Fig ) - Aya 6
Illa allatheena amanoowaAAamiloo assalihati falahum ajrun ghayrumamnoon
فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ ( 7 ) At-Tin ( The Fig ) - Aya 7
Fama yukaththibuka baAAdu biddeen
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ ( 8 ) At-Tin ( The Fig ) - Aya 8
Alaysa Allahu bi-ahkami alhakimeen
1b)
a) Consequences of man’s spiritual and moral degradation
b) Rewards for the pious believers
c) The reality of the Day of Judgment
2ai)
By memorization
ii)
writting on trees,stone and slate
iii)
Loading.....
*Anonymous*
2bi)
tafsir-this term is defined as a branch of knowledge by which the Quran is understood, this also means the description of of the quran by the quran it self
*[@nonymous*
1a)
Surah At-Tin ( The Fig ) - Aya count 8
وَالتِّينِ وَالزَّيْتُونِ ( 1 ) At-Tin ( The Fig ) - Aya 1
Watteeni wazzaytoon
وَطُورِ سِينِينَ ( 2 ) At-Tin ( The Fig ) - Aya 2
Watoori seeneen
وَهَٰذَا الْبَلَدِ الْأَمِينِ ( 3 ) At-Tin ( The Fig ) - Aya 3
Wahatha albaladi al-ameen
لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ ( 4 ) At-Tin ( The Fig ) - Aya 4
Laqad khalaqna al-insana fee ahsanitaqweem
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ ( 5 ) At-Tin ( The Fig ) - Aya 5
Thumma radadnahu asfala safileen
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ ( 6 ) At-Tin ( The Fig ) - Aya 6
Illa allatheena amanoowaAAamiloo assalihati falahum ajrun ghayrumamnoon
فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ ( 7 ) At-Tin ( The Fig ) - Aya 7
Fama yukaththibuka baAAdu biddeen
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ ( 8 ) At-Tin ( The Fig ) - Aya 8
Alaysa Allahu bi-ahkami alhakimeen
1b)
a) Consequences of man’s spiritual and moral degradation
b) Rewards for the pious believers
c) The reality of the Day of Judgment
2ai)
By memorization
ii)
writting on trees,stone and slate
iii)
Loading.....
2bi)
tafsir-this term is defined as a branch of knowledge by which the Quran is understood, this also means the description of of the quran by the quran it self
(ii)
juz'u-is one of thirty parts of varying lengths into which the Quran is divided into.
(iii)
hizb-A juz is further divided into two ahzab (groups), and each hizb (group) is in turn subdivided into four quarters, making eight quarters per juz.
*@nonymous*
4a)
1)Sahih Bukhari, collected by Imam Bukhari
2) Sahih Muslim, collected by Muslim b. al-Hajjaj
3)Sunan Abu Dawood, collected by Abu Dawood
4)Jami al-Tirmidhi, collected by al-Tirmidhi
5) Sunan al-Sughra, collected by al-Nasa'i
6) Sunan ibn Majah, collected by Ibn Majah
4b)Ṣaḥīḥ al-Bukhārī is one of the Kutub al-Sittah (six major hadith collections) of Sunni Islam. These prophetic traditions, or hadith, were collected by the Persian Muslim scholar Muhammad al-Bukhari, after being transmitted orally for generations. Sunni Muslims view this as one of the two most trusted collections of hadith along with Sahih Muslim, yet not generally infallible.It is also used as an authentic hadith collection by Zaidi Shia Muslims. In some circles, it is considered the most authentic book after the Quran
7)
THE FIRST MIGRATION TO ABYSSINIA (ETHIOPIA):
The series of persecutions started late in the fourth year of Prophethood, slowly at first, but steadily accelerated and worsened day by day and month by month until the situation got so extremely grave and no longer tolerable in the middle of the fifth year, that the Muslims began to seriously think of feasible ways liable to avert the painful tortures meted out to them. It was at that gloomy and desperate time that Sûrah Al-Kahf (Chapter 18 — The Cave) was revealed comprising definite answers to the questions with which the polytheists of Makkah constantly pestered the Prophet (Peace be upon him). It comprises three stories that include highly suggestive parables for the true believers to assimilate. The story of the Companions of the Cave implies implicit guidance for the believers to evacuate the hot spots of disbelief and aggression pregnant with the peril of enticement away from the true religion:
The young men said to one another): And when you withdraw from them, and that which they worship, except Allâh, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)18:16].
*Anonymous*
Next, there is the story of Al-Khidr (The Teacher of Arabia) and Moses (Peace be upon him) in a clear and delicate reference to the vicissitudes of life. Future circumstances of life are not necessarily the products of the prevalent conditions, they might be categorically the opposite. In other words, the war waged against the Muslims would in the future assume a different turn, and the tyrannous oppressors would one day come to suffer and be subjected to the same tortures to which the Muslims were then put. Furthermore, there is the story of Dhul-Qarnain (The Two Horned One), the powerful ruler of west and east. This story says explicitly that Allâh takes His righteous servants to inherit the earth and whatever in it. It also speaks that Allâh raises a righteous man every now and then to protect the weak against the strong.
Sûrah Az-Zumar (Chapter 39 — The Crowds) was then revealed pointing directly to migration and stating that the earth is spacious enough and the believers must not consider themselves constrained by the forces of tyranny and evil:
"Good is (the reward) for those who do good in this world, and Allâh's earth is spacious (so if you cannot worship Allâh at a place, then go to another)! Only those who are patient shall receive their rewards in full without reckoning." [39:10].
The Prophet (Peace be upon him) had already known that Ashamah Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any of his subordinates, so he permitted some of his followers to seek asylum there in Abyssinia (Ethiopia).
In Rajab of the fifth year of Prophethood, a group of twelve men and four women left for Abyssinia (Ethiopia). Among the emigrants were 'Uthman bin 'Affan and his wife Ruqaiyah [the daughter of the Prophet (Peace be upon him)]. With respect to these two emigrants, the Prophet (Peace be upon him) said:
"They are the first people to migrate in the cause of Allâh after Abraham and Lot (Peace be upon them) ."
They sneaked out of Makkah under the heavy curtain of a dark night and headed for the sea where two boats happened to be sailing for Abyssinia (Ethiopia), their destination. News of their intended departure reached the ears of Quraish, so some men were despatched in their pursuit, but the believers had already left Shuaibah Port towards their secure haven where they were received warmly and accorded due hospitality.
In Ramadan of the same year, the Prophet (Peace be upon him) went into the Holy Sanctuary where there was a large host of Quraish polytheists, including some notables and celebrities. Suddenly he began reciting Sûrah An-Najm (Chapter 41 — The Star). The awe-inspiring Words of Allâh descended unawares upon them and they immediately got stunned by them. It was the first time for them to be shocked by the truthful Revelation. It had formerly been the favourite trick of those people who wished to dishonour Revelation, not only not to listen to it themselves but also to talk loudly and insolently when it was being read, so that even the true listeners may not be able to hear. They used to think that they were drowning the Voice of Allâh; in fact, they were piling up misery for themselves, for Allâh's Voice can never be silenced, "And those who disbelieve say:
"Listen not to this Qur'ân, and make noise in the midst of its (recitation) that you may overcome." [41:26].
When the unspeakably fascinating Words of Allâh came into direct contact with their hearts, they were entranced and got oblivious of the materialistic world around them and were caught in a state of full attentiveness to the Divine Words to such an extent that when the Prophet (Peace be upon him) reached the stormy heart-beating ending:
"So fall you down in prostration to Allâh and worship Him (Alone)." [53:62]
The idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion. It was in fact the wonderful moment of the Truth that cleaved through the obdurate souls of the haughty and the attitude of the scoffers. They stood aghast when they perceived that Allâh's Words had conquered their hearts and done the same thing that they had been trying hard to annihilate and exterminate. Their co-polytheists who had not been present on the scene reproached and blamed them severely; consequently they began to fabricate lies and calumniate the Prophet (Peace be upon him) alleging that he had attached to their idols great veneration and ascribed to them the power of desirable intercession. All of these were desperate attempts made to establish an excusable justification for their prostrating themselves with the Prophet (Peace be upon him) on that day. Of course, this foolish and iniquitous slanderous behaviour was in line with their life-consecrated practice of telling lies and plot hatching.
News of this incident was misreported to the Muslim emigrants in Abyssinia (Ethiopia). They were informed that the whole of Quraish had embraced Islam so they made their way back home. They arrived in Makkah in Shawwal of the same year. When they were only an hour's travel from Makkah, the reality of the situation was discovered. Some of them returned to Abyssinia (Ethiopia), others sneaked secretly into the city or went in publicly but under the tutelage of a local notable. However, due to the news that transpired to the Makkans about the good hospitality and warm welcome that the Muslims were accorded in Abyssinia (Ethiopia), the polytheists got terribly indignant and started to mete out severer and more horrible maltreatment andtortures to the Muslims. Thereupon the Messenger of Allâh (Peace be upon him) deemed it imperative to permit the helpless creatures to seek asylum in Abyssinia (Ethiopia) for the second time. Migration this time was not as easy as it was the previous time, for Quraish was on the alert to the least suspicious moves of the Muslims. In due course, however, the Muslims managed their affairs too fast for the Quraishites to thwart their attempt of escape. The group of emigrants this time comprised eighty three men and nineteen or, in some versions, eighteen women. Whether or not 'Ammar was included is still a matter of doubt.
*[@nonymous*
(2a)
i)A considerable number of the literate Companions kept a private record of the text of the Qur'an and satisfied themselves as to the purity of their record by reading it out to the Holy Prophet (PBUH).
ii) All the illustrious Companions, without an exception, had memorized at least some portions of the Holy Qur'an, for the simple reason that it was obligatory for them to recite it during worship.
iii)The Holy Prophet (PBUH) had the whole text of the Divine Messages from the beginning to the end committed to writing by the scribes of revelations
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2a
Method of preservation of the Quran during the Prophet’s time
Besides, those of the Companions who were literate used to keep a written record of several portions of the Glorious Quran. In this manner, the text of the Quran had been preserved in four different ways during the lifetime of the Holy Prophet (p):
a) The Holy Prophet (p) had the whole text of the Divine Messages from the beginning to the end committed to writing by the scribes of revelations.
b) Many of the Companions learned the whole text of the Quran, every syllable of it, by heart.
c) All the illustrious Companions, without an exception, had memorized at least some portions of the Holy Quran, for the simple reason that it was obligatory for them to recite it during worship. An estimate of the number of the illustrious Companions may be obtained from the fact that one hundred and forty thousands Companions had participated in the Last Pilgrimage performed by the Prophet (p).
d) A considerable number of the literate Companions kept a private record of the text of the Quran and satisfied themselves as to the purity of their record by reading it out to the Prophet
2bi
tafsir is to reconcile the holiness of the text with the humanness of the interpreter (mufassir); who being human has limitations and weaknesses and may make mistakes in the interpretation of the text.
2bii
The Qur'an is divided into 30 parts each called juz'u. Their demarcations do not coincide with those of surats.
2biii
Each juz'u is divided into 2 sections each called hizb
5a
contained in these five points:
1. Taking permanent or temporary residence in a place, i.e., the person is not on a journey.
2. This prayer is an obligation on males only. Women are not ordered to perform it.
3. This prayer is compulsory for free male persons. Slaves are exempted from this obligation since they engage themselves in serving their masters.
4. Illness or hardship (praying in the mosque) exempts a person from this obligation.. Also exempt is the person taking care of a very ill person who can not manage himself without his assistance.
The evidence for these conditions is the Hadith narrated from Tariq Ibn Shihab that The Prophet (peace be upon him) said: "The Friday prayer in congregation is a necessary obligation for every Muslim, with four exceptions; a slave, a woman, a boy, and a sick person". (Abu Dawood)
Imam Baihaqi and Daruqutni narrated that the prophet said: "Juma'h Prayer is compulsory on every Muslim who believes in Allah and in the Last Day except a sick, a woman, a child, a slave or a traveller".
5. Those who suffer from physical disabilities such as senility, blindness etc. If a blind man has someone who can lead him to the mosque, then praying in mosque becomes obligatory on him.
7
The Prophet peace be upon him saw his followers standing up to their convictions in spite of persecutions, and his heart was laden with grief. And since he could do nothing to protect them, he advised his followers to migrate to the country of the Christian ruler, Negus of Abyssinia, who was reputed to be just and kindhearted. It was a friendly country, said the Prophet peace be upon him, where the Muslims could stay until such time as God relieved them of their distress.
Thereupon, ten Muslims left Mecca for Abyssinia. This was the first migration in Islam, where Uthman Ibn Mazun (May Allah be pleased with him) was elected as the leader of this first batch of emigrants. After them Jafar Ibn Abi Talib (May Allah be pleased with him) departed from Mecca, then a number of Muslims followed suit, one after another; some went alone while others took their families with them. A total of eighty-three persons are reported to have fled to Abyssinia. (Ibn Hisham, Vol. Pp. 320-21)
QURAYSH PURSUE THE MUSLIMS
The news that the Muslims were living in peace in Abyssinia reached Mecca making the Qurayshites all the more restless depressed and discouraged. So they decided to send Abdallah Ibn Abu Rabia and Amr Ibn Al As Ibn Wail as their emissaries, laden with choicest presents of Mecca for Negus, his nobles and chiefs, to get the persons in exile back from Abyssinia. The agents of the Quraysh first bribed the courtiers of Negus with their presents to espouse their cause before the king, then they presented their gifts to him and said:
Some foolish young men of our tribe have taken refuge in Your Majestys country. They have abandoned their own religion but neither accepted yours, and have invented a new faith which neither of us know. Our nobles, (who are their elders and guardians) have sent us to Your Majesty so we could get them back from you, for they are closer to them and that they know their faults.
The bodyguards of Negus who heard this whispered to him in chorus, They are correct, surrender the refugees to them. But king Negus was enraged; he disliked to forsake those who had sought his shelter. He said, No, by God, I will not surrender them. Thereafter, he summoned the Muslims to his court in the presence of his bishops, and asked the Muslims: What is that religion for which you have forsaken your people and neither accepted my religion nor any other?
JAFAR'S PORTRAYAL OF ISLAM AND IGNORANCE
Jafar Ibn Abi Talib (May Allah be pleased with him), the cousin of the Prophet peace be upon him, then rose to explain what the King had asked. He said:
O King, we were an unenlightened people plunged in ignorance. We worshipped idols, we ate dead animals, and we committed abominations: we broke natural ties, we mistreat our neighbors and our strong exploit the weak. We thus lived that way, until God raised among us an Prophet peace be upon him, of whose noble birth and lineage, truthfulness, honesty and purity we were aware. He invited us to acknowledge the Unity of God and to worship Him, and to renounce the stones and idols our forefathers and we ourselves used to venerate. He enjoined us to speak the truth, to redeem our pledges, to be kind and considerate to our kin and neighbors; he forbade us to refrain from every vice, bloodshed, shamelessness, lies and deceit and asked us neither to encroach upon the substance of orphans nor to vilify chaste women. He commanded us to pay divine homage to Allah alone and never associate ought with Him; he ordered us to offer , to pay the poor-due, to observe fast (thus enumerating other injunctions of Islam). We acknowledged his truthfulness and believed in him; we followed him in whatever he brought from God and we worshipped only One God without associating ought with Him; we treated as unlawful what he prohibited and accepted what he made lawful for us. From then on, we were estranged from our own people such that they persecuted us, tried to seduce us from our faith and forced us to take back our idols for our God and they compelled us to return to the abominations we used to commit earlier. So when they tortured and held us under their tyranny and stood between us and our religion, we fled to your country, having chosen you above others for our refuge. We have come here, O King, to your land seeking your protection and we do hope that we shall not be dealt with unjustly.
Negus listened patiently to Jafar Ibn Abi Talib (May Allah be pleased with him). Then he asked Jafar if he had something brought by his Prophet peace be upon him from God.
Jafar (May Allah be pleased with him) replied in the affirmative. Negus asked him to recite the same. Thereupon Jafar (May Allah be pleased with him) recited the opening verses of Surah Maryam. (19th Chapter, Mary) Negus wept until his beard was wet, as the bishop sobbed until their scrolls were moistened with their tears, too.
DISCOMFITURE OF THE QURAYSHITE EMISSARIES
Truly, this and what Jesus brought are traditions from the same Heavenly light, said Negus. Then turning to the envoys of the Quraysh he continued, You may go. By God, I shall never give them up to you.
Now, the shrewd poet Amr Ibn al-As hurled his last shot and what a deadly tirade at that for he said, O King, they assert a dreadful thing about Jesus which is even unwholesome to repeat before thee.
Negus demanded from Jafar (May Allah be pleased with him), What do you say about Jesus?
Jafar Ibn Abi Talib (May Allah be pleased with him) replied, We say about which our Prophet has taught us. He was a creature of God and His Prophet , as well as His Spirit and His Word, which was cast unto the blessed Virgin Maryam.
Negus took a straw from the ground and said, By God, Jesus, son of Mary, does not exceed what you have said by the length of this straw.
Negus treated the Muslims with honor and pledged his protection to them. Both crestfallen envoys of the Quraysh had to leave Abyssinia in great shame while the Muslims lived there in peace and security. (Ibn Hisham, pp. 334-38)
The Prophet peace be upon him saw his followers standing up to their convictions in spite of persecutions, and his heart was laden with grief. And since he could do nothing to protect them, he advised his followers to migrate to the country of the Christian ruler, Negus of Abyssinia, who was reputed to be just and kindhearted. It was a friendly country, said the Prophet peace be upon him, where the Muslims could stay until such time as God relieved them of their distress.
Thereupon, ten Muslims left Mecca for Abyssinia. This was the first migration in Islam, where Uthman Ibn Mazun (May Allah be pleased with him) was elected as the leader of this first batch of emigrants. After them Jafar Ibn Abi Talib (May Allah be pleased with him) departed from Mecca, then a number of Muslims followed suit, one after another; some went alone while others took their families with them. A total of eighty-three persons are reported to have fled to Abyssinia. (Ibn Hisham, Vol. Pp. 320-21)
QURAYSH PURSUE THE MUSLIMS
The news that the Muslims were living in peace in Abyssinia reached Mecca making the Qurayshites all the more restless depressed and discouraged. So they decided to send Abdallah Ibn Abu Rabia and Amr Ibn Al As Ibn Wail as their emissaries, laden with choicest presents of Mecca for Negus, his nobles and chiefs, to get the persons in exile back from Abyssinia. The agents of the Quraysh first bribed the courtiers of Negus with their presents to espouse their cause before the king, then they presented their gifts to him and said:
Some foolish young men of our tribe have taken refuge in Your Majestys country. They have abandoned their own religion but neither accepted yours, and have invented a new faith which neither of us know. Our nobles, (who are their elders and guardians) have sent us to Your Majesty so we could get them back from you, for they are closer to them and that they know their faults.
The bodyguards of Negus who heard this whispered to him in chorus, They are correct, surrender the refugees to them. But king Negus was enraged; he disliked to forsake those who had sought his shelter. He said, No, by God, I will not surrender them. Thereafter, he summoned the Muslims to his court in the presence of his bishops, and asked the Muslims: What is that religion for which you have forsaken your people and neither accepted my religion nor any other?
JAFAR'S PORTRAYAL OF ISLAM AND IGNORANCE
Jafar Ibn Abi Talib (May Allah be pleased with him), the cousin of the Prophet peace be upon him, then rose to explain what the King had asked. He said:
O King, we were an unenlightened people plunged in ignorance. We worshipped idols, we ate dead animals, and we committed abominations: we broke natural ties, we mistreat our neighbors and our strong exploit the weak. We thus lived that way, until God raised among us an Prophet peace be upon him, of whose noble birth and lineage, truthfulness, honesty and purity we were aware. He invited us to acknowledge the Unity of God and to worship Him, and to renounce the stones and idols our forefathers and we ourselves used to venerate. He enjoined us to speak the truth, to redeem our pledges, to be kind and considerate to our kin and neighbors; he forbade us to refrain from every vice, bloodshed, shamelessness, lies and deceit and asked us neither to encroach upon the substance of orphans nor to vilify chaste women. He commanded us to pay divine homage to Allah alone and never associate ought with Him; he ordered us to offer , to pay the poor-due, to observe fast (thus enumerating other injunctions of Islam). We acknowledged his truthfulness and believed in him; we followed him in whatever he brought from God and we worshipped only One God without associating ought with Him; we treated as unlawful what he prohibited and accepted what he made lawful for us. From then on, we were estranged from our own people such that they persecuted us, tried to seduce us from our faith and forced us to take back our idols for our God and they compelled us to return to the abominations we used to commit earlier. So when they tortured and held us under their tyranny and stood between us and our religion, we fled to your country, having chosen you above others for our refuge. We have come here, O King, to your land seeking your protection and we do hope that we shall not be dealt with unjustly.
Negus listened patiently to Jafar Ibn Abi Talib (May Allah be pleased with him). Then he asked Jafar if he had something brought by his Prophet peace be upon him from God.
Jafar (May Allah be pleased with him) replied in the affirmative. Negus asked him to recite the same. Thereupon Jafar (May Allah be pleased with him) recited the opening verses of Surah Maryam. (19th Chapter, Mary) Negus wept until his beard was wet, as the bishop sobbed until their scrolls were moistened with their tears, too.
DISCOMFITURE OF THE QURAYSHITE EMISSARIES
Truly, this and what Jesus brought are traditions from the same Heavenly light, said Negus. Then turning to the envoys of the Quraysh he continued, You may go. By God, I shall never give them up to you.
Now, the shrewd poet Amr Ibn al-As hurled his last shot and what a deadly tirade at that for he said, O King, they assert a dreadful thing about Jesus which is even unwholesome to repeat before thee.
Negus demanded from Jafar (May Allah be pleased with him), What do you say about Jesus?
Jafar Ibn Abi Talib (May Allah be pleased with him) replied, We say about which our Prophet has taught us. He was a creature of God and His Prophet , as well as His Spirit and His Word, which was cast unto the blessed Virgin Maryam.
Negus took a straw from the ground and said, By God, Jesus, son of Mary, does not exceed what you have said by the length of this straw.
Negus treated the Muslims with honor and pledged his protection to them. Both crestfallen envoys of the Quraysh had to leave Abyssinia in great shame while the Muslims lived there in peace and security. (Ibn Hisham, pp. 334-38)
The Prophet peace be upon him saw his followers standing up to their convictions in spite of persecutions, and his heart was laden with grief. And since he could do nothing to protect them, he advised his followers to migrate to the country of the Christian ruler, Negus of Abyssinia, who was reputed to be just and kindhearted. It was a friendly country, said the Prophet peace be upon him, where the Muslims could stay until such time as God relieved them of their distress.
Thereupon, ten Muslims left Mecca for Abyssinia. This was the first migration in Islam, where Uthman Ibn Mazun (May Allah be pleased with him) was elected as the leader of this first batch of emigrants. After them Jafar Ibn Abi Talib (May Allah be pleased with him) departed from Mecca, then a number of Muslims followed suit, one after another; some went alone while others took their families with them. A total of eighty-three persons are reported to have fled to Abyssinia. (Ibn Hisham, Vol. Pp. 320-21)
QURAYSH PURSUE THE MUSLIMS
The news that the Muslims were living in peace in Abyssinia reached Mecca making the Qurayshites all the more restless depressed and discouraged. So they decided to send Abdallah Ibn Abu Rabia and Amr Ibn Al As Ibn Wail as their emissaries, laden with choicest presents of Mecca for Negus, his nobles and chiefs, to get the persons in exile back from Abyssinia. The agents of the Quraysh first bribed the courtiers of Negus with their presents to espouse their cause before the king, then they presented their gifts to him and
They have abandoned their own religion but neither accepted yours, and have invented a new faith which neither of us know. Our nobles, (who are their elders and guardians) have sent us to Your Majesty so we could get them back from you, for they are closer to them and that they know their faults.
The bodyguards of Negus who heard this whispered to him in chorus, They are correct, surrender the refugees to them. But king Negus was enraged; he disliked to forsake those who had sought his shelter. He said, No, by God, I will not surrender them. Thereafter, he summoned the Muslims to his court in the presence of his bishops, and asked the Muslims: What is that religion for which you have forsaken your people and neither accepted my religion nor any other?
JAFAR'S PORTRAYAL OF ISLAM AND IGNORANCE
Jafar Ibn Abi Talib (May Allah be pleased with him), the cousin of the Prophet peace be upon him, then rose to explain what the King had asked. He said:
O King, we were an unenlightened people plunged in ignorance. We worshipped idols, we ate dead animals, and we committed abominations: we broke natural ties, we mistreat our neighbors and our strong exploit the weak. We thus lived that way, until God raised among us an Prophet peace be upon him, of whose noble birth and lineage, truthfulness, honesty and purity we were aware. He invited us to acknowledge the Unity of God and to worship Him, and to renounce the stones and idols our forefathers and we ourselves used to venerate. He enjoined us to speak the truth, to redeem our pledges, to be kind and considerate to our kin and neighbors; he forbade us to refrain from every vice, bloodshed, shamelessness, lies and deceit and asked us neither to encroach upon the substance of orphans nor to vilify chaste women. He commanded us to pay divine homage to Allah alone and never associate ought with Him; he ordered us to offer , to pay the poor-due, to observe fast (thus enumerating other injunctions of Islam). We acknowledged his truthfulness and believed in him; we followed him in whatever he brought from God and we worshipped only One God without associating ought with Him; we treated as unlawful what he prohibited and accepted what he made lawful for us. From then on, we were estranged from our own people such that they persecuted us, tried to seduce us from our faith and forced us to take back our idols for our God and they compelled us to return to the abominations we used to commit earlier. So when they tortured and held us under their tyranny and stood between us and our religion, we fled to your country, having chosen you above others for our refuge. We have come here, O King, to your land seeking your protection and we do hope that we shall not be dealt with unjustly.
Negus listened patiently to Jafar Ibn Abi Talib (May Allah be pleased with him). Then he asked Jafar if he had something brought by his Prophet peace be upon him from God.
Jafar (May Allah be pleased with him) replied in the affirmative. Negus asked him to recite the same. Thereupon Jafar (May Allah be pleased with him) recited the opening verses of Surah Maryam. (19th Chapter, Mary) Negus wept until his beard was wet, as the bishop sobbed until their scrolls were moistened with their tears, too.
DISCOMFITURE OF THE QURAYSHITE EMISSARIES
Truly, this and what Jesus brought are traditions from the same Heavenly light, said Negus. Then turning to the envoys of the Quraysh he continued, You may go. By God, I shall never give them up to you.
Now, the shrewd poet Amr Ibn al-As hurled his last shot and what a deadly tirade at that for he said, O King, they assert a dreadful thing about Jesus which is even unwholesome to repeat before thee.
Negus demanded from Jafar (May Allah be pleased with him), What do you say about Jesus?
Jafar Ibn Abi Talib (May Allah be pleased with him) replied, We say about which our Prophet has taught us. He was a creature of God and His Prophet , as well as His Spirit and His Word, which was cast unto the blessed Virgin Maryam.
Negus took a straw from the ground and said, By God, Jesus, son of Mary, does not exceed what you have said by the length of this straw.
Negus treated the Muslims with honor and pledged his protection to them. Both crestfallen envoys of the Quraysh had to leave Abyssinia in great shame while the Muslims lived there in peace and security. (Ibn Hisham, pp. 334-38)
The Prophet peace be upon him saw his followers standing up to their convictions in spite of persecutions, and his heart was laden with grief. And since he could do nothing to protect them, he advised his followers to migrate to the country of the Christian ruler, Negus of Abyssinia, who was reputed to be just and kindhearted. It was a friendly country, said the Prophet peace be upon him, where the Muslims could stay until such time as God relieved them of their distress.
Thereupon, ten Muslims left Mecca for Abyssinia. This was the first migration in Islam, where Uthman Ibn Mazun (May Allah be pleased with him) was elected as the leader of this first batch of emigrants. After them Jafar Ibn Abi Talib (May Allah be pleased with him) departed from Mecca, then a number of Muslims followed suit, one after another; some went alone while others took their families with them. A total of eighty-three persons are reported to have fled to Abyssinia. (Ibn Hisham, Vol. Pp. 320-21)
QURAYSH PURSUE THE MUSLIMS
The news that the Muslims were living in peace in Abyssinia reached Mecca making the Qurayshites all the more restless depressed and discouraged. So they decided to send Abdallah Ibn Abu Rabia and Amr Ibn Al As Ibn Wail as their emissaries, laden with choicest presents of Mecca for Negus, his nobles and chiefs, to get the persons in exile back from Abyssinia. The agents of the Quraysh first bribed the courtiers of Negus with their presents to espouse their cause before the king, then they presented their gifts to him and said:
Some foolish young men of our tribe have taken refuge in Your Majestys country. They have abandoned their own religion but neither accepted yours, and have invented a new faith which neither of us know. Our nobles, (who are their elders and guardians) have sent us to Your Majesty so we could get them back from you, for they are closer to them and that they know their faults.
The bodyguards of Negus who heard this whispered to him in chorus, They are correct, surrender the refugees to them. But king Negus was enraged; he disliked to forsake those who had sought his shelter. He said, No, by God, I will not surrender them. Thereafter, he summoned the Muslims to his court in the presence of his bishops, and asked the Muslims: What is that religion for which you have forsaken your people and neither accepted my religion nor any other?
2ai)
By memorization
ii)
writting on trees,stone and slate
iii)
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