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their religion than many other Muslim countries. In many ways this whole immigration process from Mecca to Medina very much parallels what's happened in my own city here in Dearborn, in our own backyard. And I see it play out in the hospital where I work. Najah Bazzy is a nurse at Dearborn's Oakwood Hospital. She conducts training sessions to help bridge the gap of understanding between the hospital staff and their Muslim patients, many of whom are immigrants. I know you're all nurses, and I know that you're in this profession, just as I am, to serve, to do a good job. But it's real easy for us to get caught up in our own baggage. We're all human and we all have a certain set of preconceived notions just as you walk through the door and you saw me for the first time, just as you might have seen Alijah. In the sensitivity training inevitably, they know very little about the faith of Islam. They think that the faith of Islam is a very maybe terroristic, militant, barbaric spread by the sword faith. And so when they have a Muslim up there talking about patient rights, dignity, issues around health and illness, all of a sudden you see all of these stereotypes that people have as part of, you know, the baggage as we grow up, just kind of fall. When you transcend culture, you arrive at a universal place where our humanness is all the same. You grieve the same. We all cry when someone we love dies. When we deliver, those of us who deliver, we all experience labor. Something happened in Dearborn that further established a need for this kind of work and that was a huge immigration process as a result of the Gulf War. As a critical care nurse, Najah Bazzy often has to counsel patients with terminal illnesses, like this Iraqi immigrant who has just been diagnosed with uterine cancer. I said to her what do you think you have? And she said I have an infection in the uterus and they took it out. Maybe she's not hearing it the first time, maybe she doesn't need to hear it. Maybe she can't hear it. They're just not saying the "C" word at all. They're not using that word with her. And they want to just maintain hope, and uh ... - just want to treat it delicately, okay? - Okay. - Alright. Ok ..Thanks Salaam Alaykum These are families immigrating from a way of life. And mostly because they have been torn by war. And so they get here and the helpers are here. And it's quite obligatory to be that helper. When Muhammad arrived in Medina, he made it clear that helping immigrants would be one of the cornerstones of the new Islamic society. This is his message, spread peace, feed people food, and do some devotional practice and you will enter paradise without any trouble. Two-thirds of that message is about other people. The secret of Medina is it's a place where human beings are going to attempt to live up to the ideal of the Islamic tradition. Part of the arrangement was that the people of Medina agreed that they would provide housing and support for the immigrants as they came in. And very often they were even paired so that certain people had direct responsibility for specific people from Mecca. And that did not take place in 24 hours. It came step by step, step by step, and within a few months, you now had two groups the Helpers, so called, El Ansar, that is, those Medinan Arabs who had become Muslims, and the Meccans who had become Muslims before them. And in this way, for the first time, he created the Islamic Ummah, that is, the Islamic people. That bond which transcends all other bonds. He said to these people, these are now your neighbors these are your brothers and sisters. He establishes that sense of humanity, that Ummah. We are all connected to one another, we are all responsible for one another. A couple of you guys to carry to my car, ok? There's a mosque in the heart of Detroit and it's run by an Imam who started a soup kitchen I want the kids to be able to see that that's part of Muhammad's message. - This is the exit right here. - Hang on everybody it's a sharp turn. Hajji is like not a good driver. Listen, I'm a good driver. This is the first test. If you can't pass this test the rest of it's off. The majority of the ones that come for the soup kitchen are non-Muslim. It's only about, maybe one or two people that are Muslim that come for the soup kitchen. And we let them know that it's a part of who we are, as to why we're doing this. It's a part of what God has commanded for the Muslims, for a human being to be charitable. I'm studying to be ordained as a Catholic Deacon, so I had run into Abdullah when he made a presentation about Islam and uh... I was really attracted to the works of this mosque. I was never aware that there was an active part of Muslim faith life that really reached out to the poor. I wasn't even sure that it was part of your creed. Abdullah went through misunder standings that would commonly exist... he started with the term Black Muslim. What does that bring to mind? And honestly it brought to mind certain things that would make you fearful. Certain kinds of maybe aggressive behavior, nationalistic kinds of thinking you know, as if we are going carve ourselves off from the others and have no fellowship. He said if I tell you what the stereotypes are that I have of Catholics when you listen to them, you'll say oh those are extreme examples, those are not what we are about. Dearborn is the place where the early immigrants of Arab, Lebanese and Middle Eastern people came and settled down. This country embraced them and opened its door for them. Yet they needed time to adjust and go through that difficulty they faced when they came to this country. It's two different societies, two different cultures. Najah and Ali Bazzy are raising their family in the suburbs of Dearborn. Their children are third generation American Muslims. We're trying to combine the best of both worlds and giving our kids the family values that our parents teach and realize that they live in, uh, you know, a land in the United States which has, you know, many opportunities for our kids to prosper in. - You still can't beat me. - I'll beat you tonight. - Can you shoot five and 0? - I can shoot 5 and 0 from anywhere. - 5 and 0 anywhere? - Right now? Let's go. Like many Dearborn families the Bazzy's struggle daily to balance the sometimes conflicting demands of their faith and modern American society. Their daughter Nadia, has decided to wear the hijab or head covering, that was first worn by Muhammad's wives. Many Muslim women still wear the hijab as a sign of modesty and piety. Well, we're gonna back you one way or the other. That's a given. Our daughter came to us and said, I made a decision. And she's 16 now. And she said, I've decided that I want to wear hijab. The last time when you put it on, right? You made me take it off. No, I didn't make you take it off. I sort of persuade you thinking, try and bring it out the other, end of the light of it, right? And you resented me for that, correct? Big time. I just thought maybe if you go through high school and then put it on after high school, that then if then, at least at that point in life, you'll be able to see what you want to do in life, and that. Because you gotta understand something. You know, you never know where you're gonna be and where you're gonna go in life. I mean, it's, sure, this hijab is accepted in our community here, and, you know, you maybe do well. And you end up being a doctor or a lawyer whatever, you'll be doing very well for yourself. But look what just happened to you when you went down to Tennessee. I mean, here you have her driving a bus and the state police trooper wants to stop over, we've got a whole bus full of people, because he sees hijabs. I think for Nadia, he probably feels much like I feel. There is great reverence for it, and then there's that that oh my gosh, I want to protect my daughter from the world. I don't want people to think she's a terrorist. I don't want people to think she's oppressed. I don't want people to think I'm her father, I made her put that on her head. All of those kinds of things come into play. I don't think Baba is, you know, trying to hurt you here. He's trying to show you a picture of the real world, and what you need to do is show him a real picture of your world. He's a father, he has some legitimate concerns. So my point is that you're still the same Nadia. Ali, maybe she's not done talking to you. You've talked to her. Give her a few minutes and now let her talk to you. Do you know that I'm, that I'm doing this for myself and for you? Remember something. You're not doing it for me. You're doing it for yourself and God. All right? You're the one who has to answer to God. - So do you. - I will answer to God. Don't worry about that. I have my positives and my negatives in life and I will answer to God, don't worry about it. Baba, all that I do is a reflection of you. You're in good shape, then. You're in good shape, right? So are we at peace? I never knew we were at war Muhammad also tells you that, you know you should always give what's best, uh, for your daughter. And me as a father, I'm just trying to give my daughter the opportunity. To be able to see, uh, life from a wider angle and a bigger perspective. People would immigrate into different parts of the country, but what was interesting is that they would all manage to find their way into Dearborn, a great many of them. And the reason for that is because the mosques were in place. Dearborn's newest mosque will be the largest in North America. Like the first mosque in Medina, it is being built with help from the entire community. There's great feelings of ownership to the mosque when the community builds it. People are baking food. Every year they contribute between $50,000 to $100,000 to the income and the operating costs of our mosque. So, we have the building of this mosque, kind of metaphorically and the laying of the bricks and this new foundation with all these new immigrants in Dearborn. And everybody brings their contribution. Prophet Muhammad established the first center in Medina for Muslims and that was his mosque. And it was not only a place where Muslims go and do their prayer, or offer their supplication, it was the center for the entire community. It was the headquarters of the Prophet. He would become a judge and solve problems among people inside the mosque. So he receives delegations, he would declare war or peace. The mosque was serving multiple purposes in the life of Prophet Muhammad. It was at the mosque that Muhammad discussed a sweeping change in strategy with his followers. After years of exercising restraint in the face of persecution by the Meccans Muhammad received a clear new revelation that marked a dramatic departure from the past. It gave the Muslims limited permission to take up arms in self-defense. The statesman was about to become a general. For 13 years, there's been no sanction to fight. Then a revelation comes that says those who have been removed unjustly from their homes, and have been fought because of their religious beliefs are sanctioned to fight to defend themselves. Killing is always abhorrent, the QURAN makes it very clear about that and the QURAN says that it's always wrong to start a war, to be an aggressor. But persecution is worse than killing. When people have been driven from their homes, or deprived of their basic human rights when an evil ideology comes into the world, sometimes regrettably, it may be necessary to fight and sometimes lives will be lost. Muhammad's first large military engagement occurred near the town of Badr, when 313 Muslims set out to surprise a caravan from Muhammad's own tribe, the Quraysh. In a sense, the battle of Badr, which became such a landmark in Muslim history, ah was a sort of mistake. Ah, the Muslims had planned a conventional raid but the Meccans, when they heard that this band of renegades was attacking their great caravan were so enraged they sent out the whole army against them. And the Muslims were convinced that they were going to die. He never wanted to fight the Meccans. I mean, the Meccans are his people, uh, his, his friends, his family. He wants to co-opt them, he wants to make them the key, if you will to the new Islamic Ummah that he's trying to form, so he doesn't want to go to war with them. As he prepared to lead the Muslims into battle, Muhammad took the unprecedented step of establishing clear rules of engagement for his army. He makes it very clear to his soldiers that if they have the right to use force against the Qurayshy that does not mean that they will do the same thing that has been done in pre-Islamic wars. In which women and children could be killed in which no prisoners could be taken, no quarter given. No, No. He said Islam is a religion of law. The Meccans had sent an army of about 1,000 men. As the army approached, Muhammad prepared to make a stand near a well. One of his soldiers suddenly questioned his strategy Has God revealed it to you? he asked, "Or is it your own opinion?" When Muhammad answered that he was speaking as a man, not a prophet the soldier suggested that they stop at a larger well closer to the enemy, so they could deprive them of water. Muhammad agreed at once. The change in strategy proved decisive, and the Muslims recorded a resounding triumph. It was a victory that stunned the Muslims. It seemed like a complete reversal, like a miracle. Almost a sort of revelation of God in history. A Furqan, they called it. Something that separated the just from the unjust. After the battle, Muhammad received a revelation claiming the victory for God. The Muslims felt that angels had been fighting alongside them. The victory reaffirmed their belief that God was on their side and raised Muhammad's status higher still. But his followers also knew that the Meccans would seek violent retribution. A year later, an army of 3,000 Meccans returned to face 1,000 Muslims in the battle of Uhud. The resulting rout left the future of Islam in mortal peril. It was a horrible battle. And the corpses of the Muslims were mutilated by the Meccans. And the Meccan women, as was their wont came out onto the battlefield and danced around the corpses. Sixty-five of Muhammad's soldiers lost their lives in the battle including a Rabbi who had honored the Medina Pact by fighting alongside Muhammad. The families of the fallen Muslims were now without protectors. Then, Muhammad received a new revelation allowing Muslim men to safeguard these women and children by taking as many as four wives, but only if they could treat them equally. That, in itself, in the context of Arabia, was a bit of a restriction because a man could have unlimited number of wives the context of the permission to polygamy is to say who is going to look after these women. It was an act of faith, not an act of lust that inspired men to take more wives. So, it would be wrong to think of the Prophet as basking decadently in the garden of sensual delights with his harem. His harem was very much a matter of state and sometimes his wives were rather a mixed blessing. Although Muhammad was monogamous during Khadija's life, after her death he eventually married a number of women including one of the Uhud widows, Umm Salama. The reason for his marriages were really political alliances. It was a tribal society, and for Muhammad to marry into another tribe and take a wife just meant that there was a bond being created with this tribe. Among Muhammad's wives were the daughters of his two closest allies Abu Bakr and Umar. Abu Bakr's daughter, Aisha, would become one of the most influential women in his life. Aisha was very lively. She was, uh, brilliant. She was somebody that questioned the prophet. She was not somebody in any way that um took everything, she questioned him. She said, what does that mean? Uh, why did you do this, why did you do that? Um, she was somebody that really had a, an incredibly active mind. She memorized vast amounts of prophetic traditions, and she's considered to be actually, the transmitter of a large number of, uh, traditions from the prophet Muhammad. In the year that followed the battle of Uhud, the Meccans girded themselves for a final assault that they hoped would finish off the Muslims once and for all. They assembled one of the largest armies ever seen in Arabia and marched on Medina. But Muhammad hit upon a daring defense. Muhammad has dug a trench around the whole of the settlement. And you have an almost comic scene with the Meccan cavalry galloping up to this trench, and pulling back in horror, and saying what is this? They've never seen anything so unsporting in their lives. This is something, they say, the Arabs don't do. It sounds comical but surrounded by the powerful Meccan army the Muslims were expecting all to be killed, to a man, to a woman. Stopped by the trench around Medina, the Meccans laid siege to the city and to the hundreds of Muslim families trapped inside. According to the Muslim sources, in their determination to defeat Muhammad, the Meccans had recruited as allies many Bedouin tribes as well as the largest Jewish tribe within Medina, the Bani Qurayzah. For the Muslims, this defection was the final blow in a relationship that had been strained from the beginning. When Muhammad came to town the organized Jewish community did not accept his prophecy. There were, according to the Islamic sources some individual Jews that did accept him but for the most part the community as a whole did not. If the Jews would accept his Prophethood, then he has tremendous and complete confirmation of his Prophethood. But the Jews were so well respected that when they rejected his prophethood and they did it actively they became a very serious political threat to his very existence in Medina. Despite the aid of the Bani Qurayzah the Meccan siege could not break through the Muslim defenses. When the weather turned bad and as the Bedouin tribes began deserting the field of battle the Meccans themselves lost heart and departed abandoning their Jewish allies to be tried by the Muslims for the crime of treason. Islamic sources believe that the Jews did indeed aid the enemy in trying to defeat Muhammad. This was absolutely against the terms of the Media agreement. The Jews and the Muslims decided that they would choose an arbitrator to determine what would be the future of the Jews. The person who was chosen was a man who was mortally wounded in the Battle of the Trench. And so he determined that the women and children of the Bani Qurayzah would be taken as slaves to the Muslims, and the men would be killed. The Prophet agreed with this judgement. When he judged he said that you have judged according to God and his messenger. And then, uh, approximately 700 men uh, were killed. Uh, they were executed. So, this definitely occurred. All that can be said is that, this cannot be seen as anti-Semitism, per se. MUHAMMAD had nothing against the Jewish people per se, or the Jewish religion. The QURAN continues to tell Muslims to honor the People of the Book. And to honor their religion as authentic. And the Jewish tribes who had not rebelled who had not given help to the MECCANS continued to live in MEDINA, completely unmolested. MUHAMMAD was not trying to exterminate Jews. He was trying to get rid of very dangerous internal enemies. It's unfortunate that many historians and particularly in contemporary times both on the Jewish and on the Muslim side, uh, have transformed this. On the Jewish side, they have used that as a way of saying well, you see, the Muslims hate the Jews and they kill them. And, and on the Muslim side, it says well, you see, the Jews are full of treachery and can't be trusted. Both are wrong. When the other tribes of the peninsula saw the impotence of Mecca with all its power and might against this little community they began to switch allegiance and see that Muhammad was the coming man. Now once that happened, once the tide had been turned after the battle of the trench, and the Muslims were no longer subject to the fear of extermination Muhammad stopped the fighting. The Prophet Muhammad received a few people militants who just arrived from one of the battles that they came back from and, they felt so important that we finished this job fighting with the enemies of Islam. And the Prophet smiled and he said let me tell you something. You finished the minor Jihad and now you have the bigger Jihad ahead of you. And they were stunned. They thought that they just finished the biggest achievement in their life by being willing to sacrifice their own life. And the Prophet explained that the biggest Jihad is struggle against your own desires and limitations. Jihad does not mean holy war, primarily. The word means effort, striving. And it's always a hard struggle to put the word of God into practice. When the Quran talks about struggling or they're not talking always about fighting a holy war they're talking about this immense struggle to implement a divine imperative in the flawed and tragic conditions of daily life. Fighting might sometimes have to be done as part of the Jihad but it is by no means the major imperative. I remember a quotation from Jesus, peace be upon him(PBUH) who says that the first step in the reformation journey is to start with your own self. If you want to reform the society you have to reform yourself first. And that was basically the meaning of Jihad. The Prophet put that emphasis on inner development. Jihad, the constant struggle with yourself, to improve yourself and perfect your intent. That you do things only for the sake of God. The most excellent Jihad, Holy struggle, is the struggle to control your ego, the self. For a long time I was deathly afraid of speaking in public, of giving speeches. And I saw that and I, well, this my Jihad, I've gotta overcome this fear. If I'm gonna help people, it's gonna be necessary for me to talk in public. To be able just to speak out. And going back to 1987 I had become active as far as writing articles for papers to have fire safe cigarette legislation enacted. Cigarettes are the largest cause of fire fatalities in the nation. So, I began writing and because of my position I could speak from the authority as a fire fighter and, and now a Supervising Fire Marshal. Going back to if you save one life it's like you saved all humanity. Well I feel I was part of an effort to save thousands of lives each year because of this legislation that we passed in New York State. Jihad is misused. There is absolutely nothing in Islam that justifies, uh, the claim of Osama bin Laden, Al Qaeda or other similar groups to kill innocent civilians. That is unequivocally a crime under Islamic law. Acts of terror violence that have occurred in the name of Islam are not only wrong, they are contrary to Islam. September 11th, I hooked up with two other fire marshals. We found a place to park near the bridge, about several inches of soot. If it had been white and colder out, you would have sworn it was snow. We came over the Brooklyn Bridge, uh it was just like something out of a movie. It was very quiet, you know, that muffled sound that you have during a blizzard you know, where you can't hear your feet hitting the ground, it's just very muffled very quiet. So we put on our turn out gear and we started heading over there. And it's just, I think I could speak for all of we were just all in a state of shock and disbelief. I just felt, oh, in the back of my head, please don't be Muslims doing this. And I just felt ah, I just felt sick. We could see this fragment of the World Trade Center sticking up almost like a lopsided crown. Then we started walking down one way and we saw some fire fighters, you know dazed and shell shocked, saying don't go down there there's still more collapses happening. I mean, we were dying to go out there and do something. And, you know, we're figuring that some of the brothers or even anyone, you know, people could still be alive, trapped under the rubble. But, we just, it was frustrating, but, I mean you have to understand that they don't want to lose more people on top of the people who are lost already. This is just, I mean, it was just out and out madness what they did. The Prophet himself in the course of the circumstances engaged in battle in warfare, but he had a certain code of conduct that he followed. So, you have to separate fanaticism, which every religion has from the reality and the truth of that religion. These are fanatics who have lost sight of what the purpose of religion is and they're acting, you know, on their own. What hurt me probably most of all, out of the World Trade Center attack was that here is a religion that I entered because of the universality. And the tolerance that is throughout the book and throughout the sayings of Prophet Muhammad. Yet, these people who did that and were behind it and planned it were just so intolerant and so disregarding of their own tenets that they could do something so horrific and kill people in such a horrible ***Missing*** ***Missing*** ***Missing*** ***Missing*** ***Missing*** ***Missing*** ***Missing*** September 11th, underscored the need to have dialogue with non-Muslims and other faiths to understand each other and to try to resolve these hot spots that fester and cause this type of hatred. Uh, the death and destruction in New York City that was caused by this terrible, terrible act in the name of Islam has propelled the Muslim community in New York to respond in many different ways. And one of the ways that I want to respond is the way the Prophet would have responded. To just talk about the humanity which we all belong to. Since September 11 Muslims have gone to churches to synagogues, to schools to explain our faith. However, people still kept asking where are the Muslims and why aren't they doing something about it. So I started thinking about this and I said, what is it that we are not doing right? Maybe we need to respond in a more gentle way. So I looked around for the mildest people in our community. The artists in our community. And the first person I called was Mohamed Zakariya. Catastrophes have brought us here, but not all is lost. Uh, through our art, we pick up all these broken pieces and try to put them back together again and make something that's gonna work. Revenge, suicide bombing, things of that kind they have no place in Islam. They must never have a place in Islam, never. Never. Islam is really a soft thing, it's not a hard thing And so we have to approach it with softness, and be soft to each other. (Arabic) the Prophet said. Make it easy and not difficult. So we should put away all those angry words the harsh, the strident rhetoric that that we have been dealing with for all these years that we've suffered through this sweet religion with this beastly stuff. And come out into the light, and be bright. Be bright in America. And look in the mirror, that's what we have to do. Salaam Alaykum This piece is the golden rule of Islam. It is the basis of the relations between people It means that there is no harming of other people in Islam and no returning or retaliating harm for harm. And so that's why I did it. To respond through the sayings of Muhammad the man. By the year 628, the battles that had occupied the Muslims for the preceding four years had come to an end. Once the Muslims were no longer fearing the threat of total extermination MUHAMMAD knew that the time for fighting had stopped. And it was now time to make an extraordinary initiantive a peaceful, nonviolent initiative. He astonished the whole Muslim community and the whole community of Yathrib by announcing that he was going to go on the Hajj pilgrimage Dangerous as it was, an enormously risky as it was about a thousand Muslims volunteered to go with MUHAMMAD. All the rites were fulfilled to the letter. The camels all decked in their special sacrificial garments. The men all in their white garb. The Muslims set out on the perilous trip to Mecca crossing the vast desert without any arms to defend themselves. When they reached Hudaybiyah, just outside the sacred area around Mecca where violence was forbidden Muhammad surprised his followers not to enter, but to sit and wait. He then sent an emissary to Mecca seeking permission to complete the pilgrimage. MUHAMMAD knew of course, that he was putting the people of MECCA into a really impossible position. Because if they forbade Arabs, to enter the city and perform the rights of the Ka'aba they would be abusing their position as guardians of the holy places. The MECCANS themselves did not know what to do. When the emissary did not return quickly, the Muslims feared the worst. But Muhammad's gambit paid off. The Meccans offered to negotiate a treaty. With tensions running high Muhammad began dictating its first line by stating his own name. Ali was taking down the notes with the MECCAN negotiator at his side and when MUHAMMAD began to saying the Prophet of God, the MECCAN saids, I don't believe you are the Prophet of God I can't sign to that. So he said fine, Muhammad, Son Of Abdullah. And many of the Muslims felt that this was a major insult. The Muslims, sitting around Hudaybiyah watched this in utter dismay. There was almost a mutiny. A thousand pilgrims stood, refusing to accept this. MUHAMMAD went back into his tent where he had his wife, Umm Salama. And he said to her, what shall I do? And she gave him some excellent advice part of the ritual of the HAJJ was that you sacrificed a camel. And he went out and he sacrificed one of the camels and somehow some kind of necessary tension was released. The ritual sacrifice of an animal traditionally marked the end of the pilgrimage. Grudgingly, the Muslims considered the pilgrimage complete and headed back to Medina. Muhammad had compromised on every major point in the treaty. But he had won the most significant concession. In return for postponing their entry into Mecca for a year the Muslims had secured ten years of peace and official recognition as a political entity. Muhammad had proved himself as capable a diplomat as he was a religious leader. There was wisdom in the treaty because one of the things that was promised to the Muslims was protection as they moved throughout Arabia. That they would not be harmed and they could move freely. And what was gained most greatly from that was the dauwa, the teaching of al-Islam. On the way back to Medina, Muhammad told a companion, Umar I have received a revelation which is dearer to me than anything else beneath the sun. it said, "Surely", "We have given you a clear victory." Then more and more and more people came to Islam more and more people turned to MUHAMMAD. It sent out a huge signal of strength. Strength of purpose, utter courage, utter panache, and utter wisdom that, of course you could go on to fight of course he could have gone on being the prophet with the sword but there are times when to make peace is more daring more creative, and more enduring. One year after signing the Hudaybiyah treaty, Muhammad led his followers on a new pilgrimage to Mecca. After years of rejection, persecution, and humiliation this was truly a moment of triumph. The first pilgrimage of the Muslims after Hudaybiyah must have been an extraordinary event for everybody. Because the MECCANS couldn't bear it. They decamped and went and sat up in the hills and mountains outside the city, and watched this procession, huge procession of Muslims, and some of their confederates coming on the HAJJ, and as it were, taking possession of the city crying out the pilgrim cry, here I am, oh, God, here I come, in a huge cry. Then came the moment Muhammad had waited seven long years to achieve. Muhammad sends Bilal, an African ex-slave this lowest of the low in the eyes of the Meccans up on to the sacred shrine of the Ka'aba what the Meccans regard as their shrine to deliver the call to prayer. And the hills around Mecca are granite. They're set up for a sonorous voice. And the call to prayer resonates through the valley. Bilal was proclaiming for all to hear, there is one God and Muhammad is his Prophet. It must have been an appalling moment for the MECCANS. But an extraordinary moment of exhilaration for the Muslims. Performing all the rites punctiliously and then taking no advantage of this, going back peacefully home. But the peace between the Muslims and the people of Mecca would not last. By the end of the year, the Meccans had broken the Treaty of Hudaybiyah by attacking a clan allied with Muhammad. In response, 10 days into the holy month of Ramadan Muhammad and a Muslim army of 10,000 men set out to take Mecca by force. The Prophet felt he was strong enough to be able to conquer MECCA. But as the army approached the city, more and more leaders of the Quraysh realized that they were not going to win, and so many decided to join Islam. The prophet entered the city without resistance. When he came into Mecca he came in with his head bowed down. He did not come in as, as, as an arrogant conquering warrior. He comes in humbled by a victory that he sees is from God. After circling the Ka'aba seven times Muhammad destroyed each of the three hundred sixty idols that surrounded it. He then turned to the vanquished Meccans who had sought refuge inside the shrine. His own brethren, who had oppressed and attacked the Muslims for so many years. He says, if you were in my position right now, what do you think you would do and the Meccans are afraid they're about to die. And then he says, you are all pardoned. He grants them all amnesty. And this was unheard of in this culture, unheard of in this society. And very unexpected among the Meccans. The religion that had begun in ridicule and persecution was now thriving throughout the Arabian peninsula. But shortly after returning to Medina, Muhammad received a premonition of his death. He told his daughter Fatima that every year during Ramadan the angel Gabriel recited the Quran to him and asked him to repeat it. This year Gabriel had asked Muhammad to recite the Quran twice. I cannot but think, Muhammad said, that my time has come. In February 632 Muhammad made what would be his final pilgrimage to the city of his birth. On his first pilgrimage, he had led a few hundred Muslims back to Mecca. This time, tens of thousands of believers followed in his footsteps. He arrives in Mecca as the leader of the Muslim people now, not as the enemy of the Meccans. And they begin to perform the rites of the pilgrimage. And during this period Muhammad defines the rites of pilgrimage as they're performed today. Michael Wolfe has written extensively about the Hajj the traditional pilgrimage which every Muslim is expected to perform at least once. Two to three million Muslims from around the world travel to Mecca every year for this five day ritual, which takes them in the footsteps of Abraham the ancient patriarch from whom Muslims, Jews, and Christians all trace their lineage. In 1990 Michael Wolfe, a convert to Islam, took part in his first Hajj. The Hajj was one of the most attractive elements in Islam to me as a non-Muslim and then as a Muslim. When I finally became a Muslim after 20 or more years of thinking it over the first thing I wanted to do was make the Hajj. When I circled the Ka'aba for the first time, I was in a state of wonder. You're there with ten of thousands of people, all doing the same thing at once. You're literally putting God at the center of your life. For that period of time. At the culmination of the Hajj, on the Plain of Arafat on a small hill called the Mount of Mercy, Muhammad gave his final sermon. Here is a man who began his mission as this individual in Mecca, persecuted, with with almost no followers, and his life is completed with a valley filled with tens of thousands of people, uh, that have accepted his message. And, and there he is, preaching to them his final sermon. And in it in a sense is a summation of this universal teaching. He tells them to be good to each other, and not to violate each other's rights. For men and women to treat each other humanely, for brothers and sisters to treat each other well, and for Muslims to treat each other as brothers and sisters. And perhaps most importantly, he calls an end to revenge, to blood killing to the vendetta which has bled this culture terribly since he was born. At the end of Muhammad's sermon, he does not list his achievements. This man has unified people. He has taught them monotheism. He has brought them to peace. And yet he doesn't mark these as his accomplishments. Quite the opposite, he asks his community "Have I fulfilled my mission" "To my God, and to you?" You can hear in his words the desire for a completed mission. This is a man of faith who is unsure of his affects. It's a very human moment in which he needs to know, and he asks and the people affirm that yes, three times they say, yes you have fulfilled your mission. This, was not a leader who was looking for his legacy in time. It wasn't for any purpose other than to make sure that when he was going to face his maker, he was going to be accountable. And he was, he would be in a position of saying Allah, I did the best I could. And, and I hope I was successful in doing it. Uh, and that's all what we can do as human beings. I think that if I were to say that I hope to exemplify any part of Prophet Muhammad's life it would be the issues around the dignity near the end of life. He's a good friend of mine and I know he knows my voice. And now I know for sure he knows my voice. I'm visiting Mr. Hamoud, who is a patient that's terminal. When he was not in the condition he's in now, he was very delightful very loving and very much wanting to tell his story so we'd sit and listen and talk for long hours and he'd give me all his history and his past, so we're very bonded. Um, he's slipped into a more terminal stage, meaning less responsive. Well he responds, he's just unable to speak. Prophet Muhammad has taught us that near the time of death, the holy Quran to hear is soothing, very soothing to the soul. And since it's a part of our lives on a daily basis anyway we derive great comfort from the hearing of the Quran. While I'm stroking a head or I'm speaking softly I say the things that I think Muhammad would say. Prophet Muhammad has taught us that we don't even understand, we could never comprehend the value of taking care of the ill or providing for the dying maintaining their dignity. And I believe that that's my mission, to be the helper, to be the listener to be a comforter in many ways. The Prophet knew that death was coming he had an indication that he would not be around for much longer. MUHAMMAD had been feeling ill. He'd had some fever. It was clear that he was in real difficulty in terms of his health. And the household seemed to be convinced that MUHAMMAD was dying. And while he was on his deathbed and there were many who surrounded him, especially his close companions and his family he called for silence around him. And he wanted it to be a time of quiet and of peace and of calm. Embraced by the community he had founded in Medina and cared for by his wives and companions Muhammad died peacefully on June 8th, in the year 632. The news of his death shocked his followers, especially Umar who believed Muhammad would outlive them all. People began to hear the Prophet is dead. Umar went to the center square and started to say there are hypocrites and liars who are saying that the Prophet is dead. In the midst of this chaos, Abu Bakr reminded the Muslims of a verse from the Quran that had first been revealed after the battle of Uhud when they feared that Muhammad had been killed. Abu Bakr, comes into this scene of pandemonium. And he immediately, uh, stands up and says whoever worshipped Muhammad, uh, then know that Muhammad is dead. But whoever worshipped God, know that God lives on and never dies. And so, suddenly these people are brought to their senses that indeed that Muhammad is, is a man. And men are mortal. And, and this is his legacy. He, he did everything within his power to prevent himself from being worshipped. Because he recognized that that was a danger inherent in religious tradition. That the object of worship becomes the messenger, and not uh, the one sending the message. Prophet Muhammad was a man, he was flesh and blood who brought one of the most eloquent revelations to mankind. He's set an example to mankind through his behavior, through his actions, a living example. This is a legacy that he has left for Muslims. Muhammad's legacy is obviously the seed that he planted. It is his righteousness, his honesty, his integrity his model as uh as a political leader, his model as an individual a man who has uh made great accomplishments in his time and yet who didn't let the successes uh overpower him didn't let his ego get the best of him. He remains, I think, more than anything else a great role model. MUHAMMAD is the kind of person who combines political and military and social and religious and intellectual dimensions of life in ways that are important for those of us in the 21st century who are struggling to put together complete lives ourselves. If I were to have met Prophet Muhammad on the street, I feel like I would know him. And as though he would know all of us. The beauty of it is, we live our lives through his examples, but he's not God. Our reverence is to God. And our reference is to him. So how I walk, and how I speak, and how I carry myself and how I treat my husband, and how I treat my mother and my father and how I behave as a sister and a daughter and a nurse and a friend and a neighbor that's all prophet Muhammad in action. There's more about Muhammad and his legacy on PBS online. Experience a virtual pilgrimage to Mecca read essays by people from the program, and much more. Visit PBS online at PBS.org To purchase a videocassette of Muhammad, or a DVD with additional features, call 888-786-0444. Major funding for Muhammad: Legacy of a Prophet" has been provided by..." The Corporation for Public Broadcasting And by.... The David and Lucile Packard Foundation Arabian Bulk Trade Sabadia Family Foundation The El-Hibri Foundation The Irfan Kathwari Foundation And Mir Imran Additional funding has been provided by many other organizations and individuals. |
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