This year, we commemorate the birth of the Prophet Muhammad (PBUH) as we approach the one-year anniversary of the Battle of Al-Aqsa Flood, the battle that changed the world, put it on one foot, revealed many facts, emphasized many meanings, and showed the world two large, clear, and apparent camps: the camp of Muslims and the camp of non-Muslims.
Close Relationship
Perhaps the reader will wonder - and he has the right to ask -: What is the relationship between the birth of the Prophet, peace and blessings be upon him, which occurred one thousand five hundred years ago, and the Battle of the Al-Aqsa Flood, the events of which are taking place today? Despite this time distance, is there a relationship, and what is this relationship?
We say, and with God’s help: Yes, there is a clear relationship embodied in the fact that celebrating the Prophet’s birthday is by studying his biography, contemplating his sayings and actions, following his guidance, discerning the features of greatness in his personality, and emulating his Sunnah, which is a response to the words of Allah Almighty: “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” [Al-Ahzab 21]
A great shift and a radical change
The birth of the Prophet (PBUH) was a sign of the beginning of a new era in which people bid farewell to a misguided belief, bad customs, despicable morals, and inhuman and unreasonable conditions, and moved towards noble horizons, lofty levels, a pure belief, an exalted law, abundant morals, a driving civilization, and great, sublime, and forbidding conditions.
Rabie bin Aamer and “Rustam” - the Persian leader
This new state was embodied by what the great companion Rabie bin Aamer said when he met “Rustam” - the Persian leader. They had decorated his council with golden cushions and silk carpets, and he displayed precious rubies and pearls, and great ornaments, and he was wearing his crown, and other valuable things, and he was sitting on a golden bed. And Rab'i entered wearing thick clothes, a sword, a shield and a short horse, and he kept riding it until he stepped on the edge of the carpet, then he got down and tied it to some of those cushions, and came with his weapon, armor and a helmet on his head.
They said to him: Put down your weapon. He said: I did not come to you willingly, but I came to you when you invited me, so if you leave me like this I will stay, otherwise I will return. Rustam said: Give him permission. So he came leaning on his spear on the cushions and tore most of them. They said to him: What brought you?
He said: Allah sent us to bring out whomever He wills from the worship of servants to the worship of God, and from the narrowness of the world to its spaciousness, and from the injustice of religions to the justice of Islam. So He sent us with His religion to His creation to call them to it. Whoever accepts that, we accept it from him and turn away from him, and whoever refuses, we will fight him forever until we reach the promise of God. They said: What is the promise of God? He said: Paradise is for those who die fighting those who refuse, and victory is for those who remain” ([1]).
The nature of this message is also revealed by what Ja'far ibn Abi Talib said when he was confronting Amr ibn al-'As and Ibn Rabi'ah before the Negus. Umm Salamah reported that Ja'far said to him: "O King, we were a people of ignorance: we worshipped idols, ate dead meat, committed indecencies, severed family ties, treated our neighbors badly, and the strong among us used to devour the weak. We were like that until Allah sent to us a Messenger from among us, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to Allah to worship Him alone and to abandon what we and our fathers used to worship other than Him, such as stones and idols. He commanded us to speak the truth, fulfill our trusts, maintain family ties, be good neighbors, and refrain from forbidden things and bloodshed. He forbade us from indecencies, false speech, eating the wealth of orphans, and accusing chaste women of adultery. He commanded us to worship Allah and not associate anything with Him. He commanded us to pray, give zakat, and fast. She said: So he listed for him the matters of Islam - so we believed him and had faith in him and followed him, but our people attacked us and tortured us and tempted us from our religion to return us to the worship of idols, and to make lawful what we [p. 433] made lawful of the filth. So when they subdued us and wronged us and made things difficult for us, and prevented us from practicing our religion, we went out to your country, and we chose you over others, and we desired your protection, and we hoped that we would not be wronged in your presence, O king.
She said: So he said: Do you have with you anything of what he brought from God? He said: Yes. He said: Then read it to me, so he read to him the beginning of (Kaf Ha Ya Ain Sad), and by God, the Negus cried until his beard was wet, and his bishops cried until their pages were wet when they heard what was recited to them, then the Negus said: This and what Moses brought came from the same lamp. Go, for by God, I will never hand them over to you, and I will hardly” ([2]).
All these conditions that the Arabs were in, and the conditions that they have reached, are the result of the birth of the Prophet, may God bless him and grant him peace, and his honorable mission. Therefore, the change that occurred with the birth of the Prophet and his mission is a radical change that the nation needs today after these centuries of time.
Duties towards Al-Aqsa Flood
The most important feature of the relationship between the Prophet's birth and the Al-Aqsa Flood is the duties imposed by this noble birth towards the Al-Aqsa Flood, which are duties derived from the Prophetic Sunnah and taken from the Prophetic guidance.
The first of these duties is the active participation of the men of the Al-Aqsa Flood, the real active participation and participation here is combined with two major types, each of which includes a lot and a lot, and they have dozens of legal texts that testify to them from the Holy Quran and the Prophetic Sunnah, which are:
- Material and physical participation, which means everything related to material support and military support, and true participation on the battlefield; This is a duty that armies carry out originally, and whoever among the peoples can after that, which the nation has not carried out even a tenth of it until now, as well as financial participation in equipping the Mujahideen with money and equipment, and providing the Mujahideen with good in their families, and sponsoring the bereaved and the families of the martyrs, the sick and the wounded, and reconstruction.
- Moral or symbolic participation, at the top of which is spreading awareness of the issue, and publishing what is happening on the ground there, which is the role of the honorable media, or the media that should be honorable; it performs its prescribed duty, which is to convey the facts as they are in reality without belittling or exaggerating, as well as by writing and participating in forums, seminars, conferences, newspapers, and portals, as well as by praying for them, that prayer that has what it has.. All of these are moral participations that revive the nation and are positively reflected on the Mujahideen on the battlefield.
So we are facing an inseparable and inseparable relationship between the birth of the Prophet, peace and blessings be upon him, and the flood of Al-Aqsa, by recalling the major radical changes that occurred with his birth and with his honorable mission that are similar to what the nation is going through now, and by calling upon the duties that the Prophetic Sunnah imposed on Muslims from one another, especially the duties of the land of Palestine, and the Mujahideen on the land of Palestine, that group that is not harmed by those who let it down until the command of Allah comes and they are like that.
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([1]) البداية والنهاية لابن كثير: 9/ 622. دار عالم الكتب. 1424هـ / 2003م.
([2]) سير أعلام النبلاء للإمام الذهبي: 1/ 432-433. مؤسسة الرسالة. 1422هـ / 2001م.
([3]) هذا الدين لسيد قطب: 42، 44، دار الشروق، الطبعة الخامسة عشرة، 1422هـ/ 2001م.
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