Kamis, 30 Desember 2010

my sastra

Literature
Major forms
Novel · Poem · Drama
Short story · Novella
Genres
Epic · Lyric · Drama
Romance · Satire
Tragedy · Comedy
Tragicomedy
Media
Performance (play· Book
Techniques
Prose · Verse
History and lists
Outline of literature
Index of terms
History · Modern history
Books · Writers
Literary awards · Poetry awards
Discussion
Criticism · Theory · Magazines
Literature (from Latin litterae (plural); letter) is the art of written works. Literally translated, the word literature means "acquaintance with letters" (as in the "arts and letters"). The two most basic written literary categories include fiction and non fiction.

Contents

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[edit] Definitions

People sometimes differentiate between "literature" and some popular forms of written work. The terms "literary fiction" and "literary merit" serve to distinguish between individual works. Critics may exclude works from the classification "literature," for example, on the grounds of bad grammar or syntax, unbelievable or disjointed story, or inconsistent characterization. Sometimes, a work may be excluded based on its prevailing subject or theme: genre fiction such as romances, crime fiction, (mystery), science fiction, horror or fantasy have all been excluded at one time or another from the literary pantheon, and depending on the dominant mode, may or may not come back into vogue.

[edit] History

Old book bindings at the Merton College, Oxford library.
The Epic of Gilgamesh is one of the earliest known literary works. This Babylonian epic poem arises from stories in Sumerian. Although the Sumerian stories are older ( probably dating to at least 2100 B.C.), it was probably composed around 1900 BC. The epic deals with themes of heroism, friendship, loss, and the quest for eternal life.
Different historical periods have emphasized various characteristics of literature. Early works often had an overt or covert religious or didactic purpose. Moralizing or prescriptive literature stems from such sources. The exotic nature of romance flourished from the Middle Ages onwards, whereas the Age of Reason manufactured nationalistic epics and philosophical tracts. Romanticism emphasized the popular folk literature and emotive involvement, but gave way in the 19th-century West to a phase of realism and naturalism, investigations into what is real. The 20th century brought demands for symbolism or psychological insight in the delineation and development of character.

[edit] Poetry

A poem is a composition written in verse (although verse has been equally used for epic and dramatic fiction). Poems rely heavily on imagery, precise word choice, and metaphor; they may take the form of measures consisting of patterns of stresses (metric feet) or of patterns of different-length syllables (as in classical prosody); and they may or may not utilize rhyme. One cannot readily characterize poetry precisely. Typically though, poetry as a form of literature makes some significant use of the formal properties of the words it uses – the properties of the written or spoken form of the words, independent of their meaning. Meter depends on syllables and on rhythms of speech; rhyme and alliteration depend on the sounds of words.
Arguably, poetry pre-dates other forms of literature. Early examples include the Sumerian Epic of Gilgamesh (dated from around 2700 B.C.), parts of the Bible, the surviving works of Homer (the Iliad and the Odyssey), and the Indian epics Ramayana and Mahabharata. In cultures based primarily on oral traditions the formal characteristics of poetry often have a mnemonic function, and important texts: legal, genealogical or moral, for example, may appear first in verse form.
Some poetry uses specific forms. Examples include the haiku, the limerick, and the sonnet. A traditional haiku written in Japanese relate to nature, contain seventeen onji (syllables), distributed over three lines in groups of five, seven, and five, and should also have a kigo, a specific word indicating a season. A limerick has five lines, with a rhyme scheme of AABBA, and line lengths of 3,3,2,2,3 stressed syllables. It traditionally has a less reverent attitude towards nature. Poetry not adhering to a formal poetic structure is called "free verse"
Language and tradition dictate some poetic norms: Persian poetry always rhymes, Greek poetry rarely rhymes, Italian or French poetry often does, English and German poetry can go either way. Perhaps the most paradigmatic style of English poetry, blank verse, as exemplified in works by Shakespeare and Milton, consists of unrhymed iambic pentameters. Some languages prefer longer lines; some shorter ones. Some of these conventions result from the ease of fitting a specific language's vocabulary and grammar into certain structures, rather than into others; for example, some languages contain more rhyming words than others, or typically have longer words. Other structural conventions come about as the result of historical accidents, where many speakers of a language associate good poetry with a verse form preferred by a particular skilled or popular poet.
Works for theatre (see below) traditionally took verse form. This has now become rare outside opera and musicals, although many would argue that the language of drama remains intrinsically poetic.
In recent years, digital poetry has arisen that takes advantage of the artistic, publishing, and synthetic qualities of digital media.

[edit] Essays

An essay consists of a discussion of a topic from an author's personal point of view, exemplified by works by Michel de Montaigne or by Charles Lamb.
'Essay' in English derives from 'attempt.' Thus one can find open-ended, provocative and/or inconclusive essays. The term "essays" first applied to the self-reflective musings of Michel de Montaigne--even today he has a reputation as the father of this literary form.
Genres related to the essay may include:
  • the memoir, telling the story of an author's life from the author's personal point of view
  • the epistle: usually a formal, didactic, or elegant letter.
sagas dating from about the 11th century bridge the gap that was published and written in clanoby by Lady Murasaki, the Arabic Hayy ibn Yaqdhan by Ibn Tufail, the Arabic Theologus Autodidactus by Ibn al-Nafis, and the Chinese Romance of the Three Kingdoms by Luo Guanzhong.
Early novels in Europe did not count as significant litera perhaps because "mere" prose writing seemed easy and unimportant. It has become clear, however, that prose writing can provide aesthetic pleasure without adhering to poetic forms. Additionally, the freedom authors gain in not having to concern themselves with verse structure translates often into a more complex plot or into one richer in precise detail than one typically finds even in narrative poetry. This freedom also allows an author to experiment with many different literary and presentation styles—including poetry—in the scope of a single novel.

[edit] Other prose literature

Philosophical, historical, journalistic, legal and scientific writings are traditionally ranked as literature. They offer some of the oldest prose writings in existence; novels and prose stories earned the names "fiction" to distinguish them from factual writing or nonfiction, which writers historically have crafted in prose.

[edit] Natural Science

As advances and specialization have made new scientific research inaccessible to most audiences, the "literary" nature of science writing has become less pronounced over the last two centuries. Now, science appears mostly in journals. Scientific works of Aristotle, Copernicus, and Newton still possess great value. But since the science in them has largely become outdated, they no longer serve for scientific instruction. Yet they remain too technical to sit well in most programmes of literary study. Outside of "history of science" programmes, students rarely read such works. Many books "popularizing" science might still deserve the title "literature"; history will tell.

[edit] Philosophy

Philosophy, too, has become an increasingly academic discipline. More of its practitioners lament this situation than occurs with the sciences; nonetheless most new philosophical work appears in academic journals. Major philosophers through history—Plato, Aristotle, Augustine, Descartes, Nietzsche—have become as canonical as any writers. Some recent philosophy works are argued to merit the title "literature", such as some of the works by Simon Blackburn; but much of it does not, and some areas, such as logic, have become extremely technical to a degree similar to that of mathematics.

[edit] History

A great deal of historical writing ranks as literature, particularly the genre known as creative nonfiction. So can a great deal of journalism, such as literary journalism. However these areas have become extremely large, and often have a primarily utilitarian purpose: to record data or convey immediate information. As a result the writing in these fields often lacks a literary quality, although it often and in its better moments has that quality. Major "literary" historians include Herodotus, Thucydides and Procopius, all of whom count as canonical literary figures.

[edit] Law

Law offers a less clear case. Some writings of Plato and Aristotle, or even the early parts of the Bible, might count as legal literature. The law tables of Hammurabi of Babylon might count. Roman civil law as codified in the Corpus Juris Civilis during the reign of Justinian I of the Byzantine Empire has a reputation as significant literature. The founding documents of many countries, including Constitutions and Law Codes, can count as literature; however, most legal writings rarely exhibit much literary merit, as they tend to be rather garrulous. A notable exception to this can be found in the opinions of the United States Supreme Court Justices, which are often heralded as modern masterpieces of literature.

[edit] Game Scripts

Game design scripts are never seen by the player of a game and only by the developers and/or publishers to help them understand, visualize and maintain consistency while collaborating in creating a game, the audience for these pieces is usually very small. Still, many game scripts contain immersive stories and detailed worlds making them a hidden literary genre.
Most of these fields, then, through specialization or proliferation, no longer generally constitute "literature" in the sense under discussion. They may sometimes count as "literary literature"; more often they produce what one might call "technical literature" or "professional literature"

[edit] Drama

A play or drama offers another classical literary form that has continued to evolve over the years. It generally comprises chiefly dialogue between characters, and usually aims at dramatic / theatrical performance (see theatre) rather than at reading. During the 18th and 19th centuries, opera developed as a combination of poetry, drama, and music. Nearly all drama took verse form until comparatively recently. Shakespeare could be considered drama. Romeo and Juliet, for example, is a classic romantic drama generally accepted as literature.
Greek drama exemplifies the earliest form of drama of which we have substantial knowledge. Tragedy, as a dramatic genre, developed as a performance associated with religious and civic festivals, typically enacting or developing upon well-known historical or mythological themes. Tragedies generally presented very serious themes. With the advent of newer technologies, scripts written for non-stage media have been added to this form. War of the Worlds (radio) in 1938 saw the advent of literature written for radio broadcast, and many works of Drama have been adapted for film or television. Conversely, television, film, and radio literature have been adapted to printed or electronic media.

[edit] Oral literature

The term oral literature refers not to written, but to oral traditions, which includes different types of epic, poetry and drama, folktales, ballads.

[edit] Other narrative forms

  • Electronic literature is a literary genre consisting of works which originate in digital environments.
  • Films, videos and broadcast soap operas have carved out a niche which often parallels the functionality of prose fiction.
  • Graphic novels and comic books present stories told in a combination of sequential artwork, dialogue and text.

[edit] Genres of literature

A literary genre is a category of literature.

[edit] Literary techniques

A literary technique or literary device can be used by works of literature in order to produce a specific effect on the reader. Literary technique is distinguished from literary genre as military tactics are from military strategy. Thus, though David Copperfield employs satire at certain moments, it belongs to the genre of comic novel, not that of satire. By contrast, Bleak House employs satire so consistently as to belong to the genre of satirical novel. In this way, use of a technique can lead to the development of a new genre, as was the case with one of the first modern novels, Pamela by Samuel Richardson, which by using the epistolary technique strengthened the tradition of the epistolary novel, a genre which had been practiced for some time already but without the same acclaim.
Literary criticism implies a critique and evaluation of a piece of literature and in some cases is used to improve a work in progress or classical piece. There are many types of literary criticism and each can be used to critique a piece in a different way or critique a different aspect of a piece.

[edit] Legal status

[edit] UK

Literary works have been protected by copyright law from unauthorised reproduction since at least 1710.[1] Literary works are defined by copyright law to mean any work, other than a dramatic or musical work, which is written, spoken or sung, and accordingly includes (a) a table or compilation (other than a database), (b) a computer program, (c) preparatory design material for a computer program, and (d) a database.
It should be noted that literary works are not limited to works of literature, but include all works expressed in print or writing (other than dramatic or musical works).[2]

[edit] See also

Lists
Related topics
Associations devoted to the study of language and literature

[edit] Notes

  1. ^ The Statute of Anne 1710 and the Literary Copyright Act 1842 used the term "book". However, since 1911 the statutes have referred to literary works.
  2. ^ University of London Press v. University Tutorial Press [1916]

[edit] External links


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Nabi Muhammad (saw): Motives of the Wars
Nabi Muhammad (saw): Motives of the WarsUnlike the self-centered rulers and kings all over the world who embark on wars for expansionist purposes, for the exploitation of human powers, and for the plunder of other people's wealth and natural resources, Nabi Muhammad (saw) refused to resort to the sword and fighting unless it was necessary and unavoidable. Instead, he advanced carrying the torch of the Holy Book and the divine laws and would get involved in war only to remove the stumbling blocks - the thorns in the way of salvation - to hinder oppression and tyranny, and to hoist the flag of justice and truth.
The battles of Nabi Muhammad (saw) against the infidels were, needless to say, meant to remove those brutal selfish pagans from the scene who for the sake of their own satanic passions and desires inflicted all kinds of oppression against God's pure creatures and prevented the promulgation of Islamic precepts and beliefs. He only fought to bring about conditions of justice and equity under which human beings could materialize the ideology of world peace and mutual understanding.
Can such a war be considered illegitimate and unjust? It goes without saying that such struggles are necessary and that no Prophet could avoid combating those who intend to bring ruin on human societies and cause corruption and social decay. No doubt any wise, humanitarian person accepts such combat and admires it because there is no other way to achieve the sacred ends of the Prophets.
Jesus Christ, peace be upon him, had a short prophetic life and lived under conditions that did not permit war, so he did not attempt any wars. Otherwise, he too would have destroyed the weeds and troublemakers of human society.
Some people propaganda purposely misinterprets the holy wars of the Nabi Muhammad (saw) and ascribes large numbers of casualties to them to weaken the morale of Islamic nations, to hinder the ever-increasing expansion and prevalence of Islam, and to make the murder of millions of innocent people by the masters of churches and in the crusades appear trivial and negligible to the people of the world.
Here we will first point out the motives of Nabi Muhammad (saw) in the wars he undertook, and then we will briefly cite the casualties of all the wars at the time of Nabi Muhammad (saw), so the truth may be made clear. In this way, readers can realize the philosophy of Islamic wars for themselves and can also see that the casualties of these holy wars were trivial in comparison with those of other wars.
Battle of Badr (First battle of Islam)
For 13 years after the advent of the prophetic mission of Nabi Muhammad (saw), he and his followers were tormented and tortured by the infidel Quraish in Makkah. Finally, Nabi Muhammad (saw) left Makkah and migrated to Medina. Yet the infidel Makkans did not stop tormenting the Muslims who had remained in Makkah and also did not let them leave Makkah and migrate somewhere else.
At the same time, the Makkan enemies of Islam had decided to put Medina under a -severe economic siege. They had forbidden all caravans from carrying provisions and foodstuffs to Medina. This siege lasted such a long time that the people of Medina were faced with many troubles and hardships and had to go as far as the coasts of the Red Sea to buy foodstuff.
Abu Jahl, too, wrote an extremely harsh and rude letter Nabi Muhammad (saw) and in that letter warned him to expect the attack of the Quraish.
It was on this occasion that Allah (SWT) said, 'Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them; those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah's name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty.' (Noble Qur'an, 22:39-40).
Battle of Badr (First battle of Islam)In the second year of the Hijra, Nabi Muhammad (saw) arose to guard Islam, to defend the basic rights of the Muslims, and to frustrate the satanic conspiracies of the Quraish. In the battle of Badr, they confronted the Quraish troops. Though the number of Muslim combatants (313) was one-third that of the infidel forces (1000), the Muslims defeated the infidels by their power of faith and by Allah's (SWT) help.
Nabi Muhammad (saw) and the two boys
One of the many qualities of the Nabi Muhammad (saw) was wisdom. An example of this was when the Muslims were preparing to fight Mushrikeen (polytheists) in the battle of Badr. Nabi Muhammad (saw) wanted to know the number of soldiers in the Makkan army so the Muslims could plan their strategy accordingly. He (saw) sent a group of Muslims to find it out before the battle started.
At the water wells in Badr, they found two boys and brought them to Nabi Muhammad (saw). When these boys saw Prophet Muhammad's glowing face and how merciful he was with them, they were not afraid and tried to help, but they did not know the exact numbers of the soldiers.
Nabi Muhammad (saw) asked them, How many camels do they slaughter everyday? Boys replied, One day, nine and another day, ten.
From their answer, Nabi Muhammad (saw) estimated between 900 and 1000 soldiers. He (saw) worked out a plan for the battlefield and the Muslims followed it in their fight. They were victorious with the help of Allah (SWT), even though they were only 313 in number which was one-third that of the size of the Makkan army (1000)! Because of their faith, the Muslims raised the flag of Islam high in their first battle against Mushrikeen (polytheists).
Battle of Uhud (Second battle of Islam)
Since a considerable number of the infidel troops had been killed in the battle of Badr, the next year, the third year after the Hijra, the Quraish prepared for war to take revenge for their defeat in the Badr war. The hatred of Nabi Muhammad (saw), Imam Ali (as) and Hamza ibn Abd Al-Muttalib was a fire that consumed Hind bint Utbah, the wife of Abu Sufyan. They proceeded to Medina. They faced the army of Islam in a place called Uhud. Since a number of the Muslims in the war did not fully obey the instructions of Nabi Muhammad (saw), the Muslims did not become victorious in the battle of Uhud as in the battle of Badr.
Patience is better than Retaliation
When the battle of Uhud had concluded, Nabi Muhammad (saw) dispatched Harith ibn Samt to search for the body of his uncle, Hamza ibn Abd Al-Muttalib, amongst the dead. When Harith ibn Samt witnessed that Hamza ibn Abd Al-Muttalib's liver had been taken out and his body mutilated by cutting off the ears, nose and other parts of the body, he could not bring himself to inform Nabi Muhammad (saw) of this unpleasant occurrence.
As a result, Nabi Muhammad (saw) himself arrived amongst the dead, but when his eyes fell upon the mutilated body of his uncle, he (saw) was immensely disturbed. As he wept, he said: "By Allah! Nothing has disturbed me more than this. If Allah (SWT) grants me dominance over the Quraish, I shall mutilate seventy of their individuals."
At that moment, angel Gabriel (Jabra'il) descended with the following verse: "And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient." (Noble Qur'an, 16:126)
Whereupon Nabi Muhammad (saw) said: "I shall exhibit patience over this calamity."
The person who killed Hamza ibn Abd Al-Muttalib was Wahshi - the slave of Jubair - who, upon the orders of Hind bint Utbah, the wife of Abu Sufyan ibn Harb. Her father, Utbah, had been killed in the battle of Badr, had torn open Hamza ibn Abd Al-Muttalib's stomach, pulled out his liver and presented it to Hind bint Utbah.
Ahzab (battle of the Trench) or Jung-E-Khandaq (Ghazwah al-Khandaq)Taking the liver she bit into it, but by Divine decree was unable eat it. Arriving at Hamza ibn Abd Al-Muttalib's body, she went on to mutilate it and then rewarded Wahshi by gifting him her necklace, bracelet and earrings.
Ahzab (battle of the Trench) or Jung-E-Khandaq (Ghazwah al-Khandaq)
In the fifth year of the Hijra, a Jewish tribe called Bani Nazir went to Makkah and incited the Quraish against Islam and the Muslims. The Quraish took advantage of the opportunity, gathered a huge army from different anti-Islamic groups, and started toward Medina.
Salman al-Farsi suggested that a trench should be dug around the city for protection as he has seen in Persia. So, to guard Medina, the headquarters of Islam, from enemy attack the Muslims dug trench / moats all around the city and lined up in front of the enemy army, whose number amounted to 10,000. Imam Ali, peace be upon him, overcame and defeated their commander, Amr ibn Abd Wudd and finally the war ended to the advantage and victory of the Muslims.
Battle of Khaybar
Large numbers of Jews lived in the Khaybar forts and had military and economic relations with the infidels. Since the security of the Muslims was constantly threatened by those anti­Islamic Jews, in 7 AH the Muslims started towards Khaybar, which was the headquarters of the enemy, surrounded the fort, and, Imam Ali, peace be upon him, killed Marhab, the chief of the fort. Victorious Muslims, made the Jews submit to the Islamic government.
Battle of Mu'tah
In 8 AH, Nabi Muhammad (saw) sent Harith ibn Umar with a letter to the king of Basra, but his messenger was killed in a place called Mu'tah. At the command of Nabi Muhammad (saw), the army of Islam marched towards the enemy, and in Mu'tah they confronted the army of Marqal, the king of Rome. His army comprised 100,000 Roman and non-Roman fighters. A war broke out between the two armies in which Zayd ibn Harith, Ja'far ibn Abi Talib, and Abdullah ibn Rawahah, the three famous commanders of the army of Islam, were martyred, and the Muslims could not overcome the infidels, so they returned to Medina.
Conquest of Makkah occurred without battle or bloodshed in 630 CE
In the Hudaybiyah peace agreement, the Quraish had promised Nabi Muhammad (saw) not to transgress against or oppress the Muslims and their confederates, but they violated the agreement and helped the Bani Bakr tribe to destroy the Khaza'ah tribe, which was one of the confederates of the Muslims. To hamper their aggression, Nabi Muhammad (saw) approached Makkah in secrecy, entered it through an elaborate device, and conquered Makkah with his strong army of approximately ten thousand soldiers which occurred without battle or bloodshed in 630 CE, in the 8th year of the Hijrah (8 AH).
Conquest of Makkah occurred without battle or bloodshed in 630 CENabi Muhammad (saw) destroys the idols
Nabi Muhammad (saw) destroyed the idols in the Kaaba as his grandfather Prophet Abraham (as) had done before. As narrated by Imam Ali (as), "Nabi Muhammad (saw) and I went until we arrived in the Kaaba. Nabi Muhammad (saw) asked me to sit down and he mounted on my shoulders. When I wanted to get up, he noticed a weakness in me. He (saw) dismounted and he himself sat down for me and asked me to mount on his shoulders. I mounted on his shoulders and he got up. I imagined that if I wanted, I would reach the horizon of the heaven. I went up the House and there was on it an idol of brass or copper. I began moving it right and left, from behind and from before until I could pluck it out. Nabi Muhammad (saw) asked me to throw it down and I did. It broke into pieces as pots break."
When Allah (SWT) granted the great conquest over Makkah to His Nabi Muhammad (saw), there were three hundred idols or more hung on the walls of the Kaaba which the tribes of Quraish worshipped away from Allah (SWT).
The master of those idols was Hubal which was the god of Abu Sufyan ibn Harb. It was made of copper and tied with iron pegs on the wall of the Kaaba. Imam Ali (as) got upon Prophet Muhammad's (saw) shoulders, plucked this idol out, and threw it to the ground while Nabi Muhammad (saw) was reciting this verse [And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing). (Noble Qur'an 17:81)] Then, Imam Ali (as) threw down the rest of idols and thus the Kaaba was purified of those filths hung on the walls and taken as gods by Quraish.
Forgiving the Enemies after the Conquest of Makkah
After conquering Makkah, Nabi Muhammad (saw) treated people so kindly that they all were surprised. No one could believe that a victor could treat the defeated party in this way.
People of Makkah had gathered in the Sacred Mosque to see the leader of Muslims and Islam come out of Kaaba and judge those who committed all kinds of persecution against him for thirteen years. However, after breaking the idols, Nabi Muhammad (saw) came out of Kaaba addressing the people of Makkah as such,
"O people! You were bad kinsmen and neighbors for me. You expelled me from my hometown and fought against me in an unmanly way. You did not spare any attempt to persecute me, my friends and my companions. You killed my uncle, Hamza ibn Abd Al-Muttalib. You fought against Allah's Messenger so I have the right to avenge myself on you. Based on this right, your men must be killed, your wives and children must be taken captive, your property must be seized by the conquerors, and your houses must be demolished. But I leave the judgment to you. What do you think?"
Suhayl ibn Amr, prominent Quraish representing his people, said, "We speak good and think good. You are an honorable brother and an honorable nephew who has power over us."
These words impressed the tenderhearted Nabi Muhammad (saw) in such a way that his eyes were filled with tears. People of Makkah started weeping. Then Nabi Muhammad (saw) said, "I do the same thing as my brother Joseph did. There is no sin upon you today. May Allah (SWT) forgive you; He is the Most Compassionate, the Most Merciful."
After Conquest of Makkah, general amnesty for all the peopleThis great tolerance and forgiveness brought about the submission of the people of Makkah to Islam. In this triumphant battle, Nabi Muhammad (saw) ordered the Muslims not to fight for any reason other than defense and against the violations of the infidels.
After Conquest of Makkah, general amnesty for all the people
When the Nabi Muhammad (saw) conquered Makkah, he (saw) announced a general amnesty for all the people - except a few individuals, who were to be killed whenever found; amongst these were Abdullah ibn Zab'ari, who used to satirize Nabi Muhammad (saw), Wahshi, who had killed his uncle Hamza ibn Abd Al-Muttalib in the battle of Uhud [When Wahshi recounted the episode of the killing of his uncle, Hamza ibn Abd Al-Muttalib, the Nabi Muhammad (saw) wept profusely but then pardoned him and said: (Disappear from my sight)], Ikramah Ibn Abi Jahl, Safwan Ibn Umayyah and Habbar Ibn al-Aswad - all of whom he eventually pardoned after they were brought before him (saw).
As for Habbar Ibn al-Aswad, he was the person who frightened Zainab - the Prophet Muhammad's (saw) daughter, who had been sent towards Madinah by her husband, Abu al-Abbas Ibn Rabee - on the way to Madinah as a result of which she suffered a miscarriage. Subsequent to this act of his, the Nabi Muhammad (saw) had declared it permissible to shed his blood.
After the conquest of Makkah he approached the Nabi Muhammad (saw), expressed regret over his misdeed and, seeking forgiveness, said: "O' Prophet of Allah! We were of the polytheists, however Allah (SWT), by means of you, guided us aright and delivered us from perdition, so disregard my ignorance and that which you have heard about me, and pardon me!"
Nabi Muhammad (saw) said: "I pardon you. Allah (SWT) has exhibited kindness towards you in that He has guided you into Islam; with the acceptance of Islam, bygones become bygones."
Battle of Hunayn and Siege of Taif
Forgiving the Enemies after the Conquest of MakkahThe Havazin tribe had gathered an army against Islam. Nabi Muhammad (saw) was informed of their satanic intentions and mobilized 12,000 Muslim soldiers to confront them. The two opposing armies fought each other in the valley of Hunayn, and finally the Islamic army defeated the army of the infidels and subdued them.
After this victorious war, Nabi Muhammad (saw) attempted to fight the Saghif tribe, who had conspired with the Havazin against Islam, but after having besieged it for a while; he dispensed with its conquest and returned to Makkah.
Some other less severe wars also took place between the army of Nabi Muhammad (saw) and the infidels, and also several journeys for the propagation of Islam were made during these blessed times.
Now the data on casualties, from both the Muslim army and the infidel's army, of all the wars that took place between the Muslims and the infidels are presented, having been gathered from credible documents.
Names of the Wars Tarikh Khumays Sirat ibn Hisham Tarikh al-Yaqubi Tabaqat Bihar al-Anwar Tarikh al-Tabari
Battle of Badr 84 84 86 84 84 84
Battle of Uhud 93 92 90 109 109 70
Ahzab 9 9 14 11 9 9
Banu Qurayzah 800 850 750 700 900 850
Banu Mustaliq 12 - - 10 10 -
Battle of Khaybar 32 23 - 98 - 3
Battle of Mu'tah 21 13 - 13 - 3
Makkah 39 20 - 33 - 21
Battle of Hunayn and Taif 96 101 - 87 112 85
Other Battles 250 122 - 119 333 210
Note:
1. This data has been presented, observing, in the case of differences, the maximum numbers, and we have left blank any place for which we have not found any data.
2. Tarikh Khumays is one of our sources of acquiring data and is a collection of tens of books on commentary, ahadith (traditions of the Prophet of Islam) and history.
It goes without saying that, in comparison with the casualties in the crusades of the Christians, those of the Islamic wars against the infidels are trivial, and also there is no doubt, therefore, that none of the wars of Nabi Muhammad (saw) were launched out of motives of expansion, revenge, or aggression. Rather, they were aimed at the repulsion of the aggressors, defense of the honour of the Muslims, and independence and the exaltation and prevalence of right, truth, and justice.
A Frenchman relates, 'While Islam has made it incumbent upon Muslims to make Jihad, it has ordered Muslims to treat the followers of other faiths with tolerance, justice, and remission and has given them freedom of religion.'
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