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Page 8

The Islamic Bulletin

Issue 8

Page 9

The Islamic Bulletin

Issue 8

Mr. Abd al-Hayy Moore has two books of poetry published by

City Lights under the name Daniel Moore.

He’s traveled extensively, living in England, Morocco, Algeria,

Nigeria and Spain. Mr. Moore is a talented writer and poet,

and has turned his talents in writing for Islam.

He is a contributor to ‘The Minaret’ and other publications.

His more recent publications are ‘The Chronicles of Akhira’,

‘Halley’s Comet’, and ‘Holograms’.

His writings and publication may be obtained from Zilzal

Press, 126 North Milpas Street, Santa Barbara, CA 93103.

I became a Muslim when it seemed I had already accepted Is-

lam in my bones, as if beyond choice, and I only had to make a

leap to embrace it formally. Outwardly I was content: inwardly

I was coasting. My three-years-old theater company was dis-

banded after a hilariously chaotic production for a Tim Leary

Benefit at the Family Dog in San Francisco, circa ‘68 - naturally

the orange juice everyone had passed around was spiked, so

that chorus members were doing the final scene in the first ten

minutes - and for six months I had been methodically typing

out poetry manuscripts in my attic in Berkeley preparatory to a

big publishing push.

I considered myself a Zen Buddhist. But I was other things as well.

My normal routine was to get up, sit zazen, smoke a joint, do

half an hour of yoga, then read the Mathnawi of Rumi, the long

mystical poem of that great Persian Sufi of the thirteenth century.

Then I met the man who was to be my guide to our teacher

in Morocco, Shaykh Muhammad ibn al-Habib, may Allah be

pleased with him. At first the meeting was simply remarkable,

and my guide was simply a remarkable man. But soon our en-

counter was to become extraordinary, leading to a revolution in

my life from which I have never recovered and never hope to.

The man looked like an eccentric Englishman. He too had only

recently come out of the English version of the Hippie Wave.

He was older, refined in his manners spectacularly witty and

intellectual, but of that kind prevalent then who had hobnobbed

with the Beatles and knew the Tantric Art collection of Brian

Jones firsthand. He had been on all the classic drug quests-pey-

ote in the Yucatan, mescaline with Luara Huxley-but with the

kif quest in Morocco he had stumbled on Islam, and then the

Sufis, and the game was up. A profound change had taken place

in his life that went far beyond the psychedelic experience.

For the three days following our meeting, two other Americans

and I listened in awe as this magnificent story teller unfolded

the picture of Islam, of the perfection of the Prophet Muham-

mad, peace be upon him, of the Sufis of Morocco, and of the

100-year-old plus Shaykh, sitting under a great fig tree in a

garden with his disciples singing praises of Allah. It was every-

thing I’d always dreamed of, it was poetry come alive. It was the

visionary experience made part of daily life, with the Prophet

a perfectly balanced master of wisdom and simplicity, and his-

torically accessible Buddha, with a mixture of the earthiness of

Moses, the other worldliness of Jesus, and a light all his own.

The prophetic knowledge our guide talked about was a kind

of spiritual existentialism. It was a matter of how you enter a

room, which foot you entered with, that you sipped water but

gulped milk, that you said, “Bismillah” (In the name of Allah)

before eating or drinking, and “Al-hamdulillah” (Praise be to

Allah) afterwards, and so on. But rather than seeing this as a

burden of hundreds of “how-to’s,” it was more like what the

LSD experience taught us, that there is a “right” way to do

things that has, if you will, a cosmic resonance. It is a constant

awareness of courtesy to the Creator and His creation that in

itself ensures and almost visionary intensity.

It is hard to put forward any kind of explanation of Islam, to

try and suggest the beauty of its totality, through the medium

of words. The light of Islam, since it is transformational and

alchemical in nature, almost always comes via a human mes-

senger who is a transmitter of the picture by his very being.

Face to face with our guide, what struck us most was his im-

peccable, noble behavior. He seemed to be living what he

was saying. Finally the moment came, as a surprise, when

he confronted me with my life. “Well,” he said one morning

after three full days of rapturous agreement that what he was

bringing us was the best thing we’d ever heard. “What do you

think? Do you want to become a Muslim?”

I hedged, “It’s the most beautiful thing I’ve heard about so far.

After all my Zen Buddhism, all my yoga, Tibetan Buddhism

and Hindu gurus, this is certainly it! But I think I would like

to travel a little, see the world, go to Afghanistan (then unoc-

cupied), maybe meet my Shaykh in a mountain village far off


“That’s not good enough. You have to decide now, yes or no.

If it’s yes, then we start on a great adventure. If it’s no, then

blame no one, I’ve done my duty, I’ll just say goodbye and go

on my way. But you have to decide now. I’ll go downstairs and

read a magazine and wait. Take your time.”

When he had left the room I saw there was no choice. My

whole being had already acquiesced. All my years up to that

moment simply rolled away. I was face-to-face with worship of

Allah, wholly and purely, with the Path before me well-trodden,

heavily signposted, with a guide to a Master plunk in front of

me. Or I could reject all this for a totally self-invented and

uncertain future.

It was the day of my birthday, just to make it that much more


I chose Islam.








- Z



Zainab (R.A.) was the eldest daughter of the Prophet (PBUH) and

was born in the fifth year of his marriage to Khadijah (R.A.), when

he was thirty years of age.

She embraced Islam and was married to her cousin Abdul-As-bin

Rabi. Her husband fought in ‘Badr’ for the Qureysh and fell a cap-

tive to the Muslims. Her husband also embraced Islam later and

joined her in Madinah.

She had a son named Ali and a daughter named Amamah. Ali died

during the lifetime of the Prophet (S.A.W.). This was the same Ali

who sat behind the Prophet’s camel at the time of his triumphal

entry into Mecca. Amamah frequently hanged on the Prophet’s

back as he prostrated in Salaat (prayer).

When the Qureysh were paying ransom to secure release of their

prisoners, Zainab (R.A.) gave over as ransom for her husband the

necklace she had received in dowry from her mother Khadijah


When the Prophet (S.A.W.) saw the necklace, the memories of

Khadijah came to his mind and tears were in his eyes. After con-

sultation with Sahabah, he returned the necklace to Zainab (R.A.)

and released her husband without ransom on the condition that he

would send Zainab to Madinah on his return to Mecca.

Two men were sent to stay outside Mecca and bring Zainab (R.A.)

safely to Madinah when she was made over to them. Her husband

asked his brother Kananah to take Zainab outside Mecca and make

her over to Muslim escort.

As Zainab and Kananah were riding out of the town on camel’s

back, the Qureysh sent a party to intercept them. Her own cousin

Habar-bin-Aswad flung a spear at her which wounded her and

made her fall from the camel.

As a result of this fall, Zainab, who was pregnant, miscarried. Ka-

nanah started sending arrow towards the interceptors, when Abu

Sufyan said to him: “We cannot tolerate the daughter of Muhammad

leaving Mecca so openly. Let her go back and you can send her

secretly after a few days.” Kananah agreed.

Zainab (R.A.) was dispatched after a few days. She suffered long

from that wound, and at last died of it in the beginning the 8th year

after the emigration of the Prophet (S.A.W.). The Prophet (S.A.W.)

said at the time of her death: “She was my best daughter, for she

has suffered much on my account.”

The Prophet (S.A.W.) buried her with his own hands. As he went

into the grave to lay her down, he looked very sorrowful but, when

he came out of the grave, he was quite composed.

On the query by the Sahabah, he said: “In view of the feebleness of

Zainab, I prayed to The Almighty to remove from her the tortures

of the grave, and this prayer has been answered.”

Just imagine, even the daughter of the Prophet (S.A.W.) who sacri-

ficed her life for Islam needed a prayer from the Prophet in the grave.

What about us people who are so much steeped in sins? It is but

necessary that we should always seek protection from the difficulties

in the grave. The Prophet (S.A.W.) would often seek refuge in God

from the horrors of the grave.

Birth of Prophet Ishaq (pbuh)

The Prophet Ibrahim had two sons - Prophet Ismail and Prophet

Ishaq (peace be upon them). The Prophet Ishaq (pbuh) was his

second son born of Sarah, his wife. When the Prophet Ibrahim

(pbuh) passed through an ordeal of sacrificing his affectionate son,

Prophet Ismail, the glad tidings of the birth of another son, Prophet

Ishaq, was conveyed to him. The Holy Qur’an says:

“And We gave him the good news of Isaac-a prophet,- one of

the righteous.” (Qur’an 37:112)

The Prophet Ibrahim (pbuh) had attained the age of one hundred

years and Sarah was ninety. They had practically lost all hope of

having an issue at this advanced age. When the angel came to

Prophet Ibrahim (pbuh) with the happy news of the birth of a wise

son, his wife laughed and did not believe it. She remarked that

she had passed the age and now it was simply a folly to expect a

child. The Qur’an tells us how this news was imparted to Prophet

Ibrahim and his wife:

“And his wife was standing (there), and she laughed: But when

We gave her glad tidings of Ishaq (Isaac), and after him Yaqub

(Jacob). She said: “Alas for me! Shall I bear a child seeing I am

an old woman and this my husband here is an old man? That

would indeed be a wonderful thing!” They said: “Dost thou

wonder at God’s decree? The grace of God and His blessings

on you, O ye people of the house! For He is indeed worthy of

all praise, full of all glory.” (Qur’an 11:71-73)

The Prophet Ishaq (pbuh) was born as God willed. He was the cho-

sen servant of God and his descendants were men of high spiritual

rank and character. He was inspired to do noble deeds and establish

right worship. He was generous at heart.

Marriage and Death

The Prophet Ishaq (pbuh) was married to Rebecca when he was

forty years old. His wife gave birth to Esau and Ya’qub. When the

Prophet Ishaq (pbuh) grew old he lost his eye-sight. He passed

away at Hebron at the age of 180 years. He was buried beside his

father and mother.