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شخصیت
مصعب بن عمير
تقریباً 585 عیسویA refined young Qurayshi of wealth who embraced Islam early and was sent to Medina before the Hijra as the community's first emissary and teacher; killed bearing the standard at Uhud.معاذ بن جبل
تقریباً 603 عیسویA young Ansari convert of the pledges of Aqaba, remembered as the most learned of the community in what is lawful and forbidden; the Prophet sent him to Yemen as its teacher and judge.بحيرا الراهب
The Christian monk of Busra who, on Abu Talib's caravan stopping there, recognized the boy Muhammad by 'the seal of prophethood' between his shoulder blades, as recorded in his books, and advised returning him to Mecca.
واقعہ
غزوة علي بن أبي طالب اليمن (غزاها مرتين)
تقریباً 631 عیسوی · تقریباً 10 ھIbn Ishaq says in his enumeration of detachments: and Ali ibn Abi Talib's expedition to Yemen, which he made twice; Ibn Hisham adds from Abu Amr al-Madani that the Prophet sent Ali to Yemen and Khalid ibn al-Walid with another force, saying: if you meet, Ali is the commander. Ibn Hisham notes that Ibn Ishaq mentioned Khalid's dispatch in his narrative but not in his count, so the number should be thirty-nine.بعث معاذ بن جبل إلى اليمن ووصية النبي له
تقریباً 631 عیسوی · تقریباً 9 ھAfter the letter of Himyar's kings the Prophet sent Mu'adh ibn Jabal as amir of his envoys to Yemen and charged him on departure: make things easy, not hard; give good tidings, do not repel; you will come to People of the Book who will ask what the key of Paradise is, so say: the testimony that there is no god but God alone without partner. Ibn Ishaq has it from Abdullah ibn Abi Bakr, who was told it, and adds a Yemeni woman's question to Mu'adh about a husband's right over his wife.بعث خالد بن الوليد إلى بني الحارث بن كعب وإسلامهم وقدوم وفدهم
0631-07/0631-08 · تقریباً ربیع الثانی 10 ھIn Rabi' al-Akhir or Jumada al-Ula 10 AH the Prophet sent Khalid ibn al-Walid to Banu al-Harith ibn Ka'b at Najran with orders to invite them to Islam for three days before fighting; they converted without fighting, Khalid stayed to teach them and wrote to the Prophet, who told him to come with their delegation. He brought six of their chiefs; the Prophet asked who these men were who looked like men of India, asked four times whether they were the ones who advance when rebuked until Yazid ibn Abd al-Madan answered, told them that but for Khalid's letter he would have thrown their heads beneath their feet, and appointed Qays ibn al-Husayn over them. They returned at the end of Shawwal or the start of Dhu al-Qa'da, four months before the Prophet's death.بعث عمرو بن حزم إلى بني الحارث بن كعب وعهد النبي إليه
تقریباً جنوری 632 عیسوی · تقریباً ذوالقعدہ 10 ھAfter the Banu al-Harith delegation left, the Prophet sent Amr ibn Hazm to teach them religion, the sunna and the landmarks of Islam and to collect their sadaqa, writing him a charge: fear of God, taking what is right, teaching the Qur'an which none may touch but the pure, gentleness in right and severity against wrong, the rites of hajj, the prayer and its times, ablution and Friday, the ban on tribal rallying-cries, the fifth of booty and the sadaqa rates, and the rule for People of the Book who convert and for those who keep their faith and pay the jizya.
تصور
العلمانية والإسلام — صدام أم وئام
The 'Al-Wasatiyya' episode on secularism and Islam. The studio youth voted: 43% could define secularism, 57% could not; on its spread in the Arab world: 24% weak, 42% medium, the rest strong; on whether the two can meet: 65% judged the equation impossible, a third possible. Panelists distinguished a minimum level (separating religion from politics) from a maximum (separating it from all of life), and Omar al-Shobaki showed secularism is not one model: the French (laïcité) bars every religious symbol in public institutions, the Anglo-Saxon permits personal observance but not state adoption, and the Turkish was the harshest in practice.الخطاب الإسلامي المعاصر — النضج والانفعال
The 'Al-Wasatiyya' episode on the contemporary Islamic discourse. The International Islamic Fiqh Academy definition quoted by the host: 'the manner of expression conveying Islam's truths and laws across life's fields' — the debate concerns the conveyers, not the text. The audience split 51% reactive vs 49% mature; 67% saw the bigger problem in content vs 33% in form; 51% saw revision as an internal necessity vs 49% a response to outside pressure; and 76% endorsed two different discourses for inside and outside vs 24% for one.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔