The prophet Muhammad is the example at every aspect. Concerning relieving the distressed, Anas, May Allah be pleased with him, stated: (the prophet Muhammad was the most good, generous, and brave among people. Once, people of Medina were terrified and thus some of them hurried to the source of noise. Upon that, the prophet received them while he was back as he preceded them to the source of noise on a horse belongs to Abi-Talhah with sword hanged in his neck. The prophet said: "be not afraid, be not afraid[1]".

Indeed, this incident indicates the compassion of the prophet to his companions that he was the first to hurry to the noise to relieve the worries of Muslims. This is for Muslims as example to copy.

Moreover, the prophet incites Muslims to solidarity and praises those practicing it. This is well-declared in the incident where the prophet said: (in case Asha`ri people have their food run out at war or the food of their offspring have been reduced in Medina, they have been accustomed to collect possessions in one place and halve them equally. Accordingly, they are of me and I am of them[2].)

Ibn Hajar comments: this means that Asha`ri people are connected to the prophet, the matter reflects noble rank for them.

Abu-Musa related that the prophet said: (A faithful believer to a faithful believer is like the bricks of a wall, enforcing each other[3].)". Imam Bukhari narrated the Hadith with addition (the Prophet clasped his hands, by interlacing his fingers[4].)

The prophet's clasping his hands indicates how strong the relation among Muslims should be[5].

It is well-known that the strength of the structure makes it solid and likewise, the weakness of the structure makes it feeble. If a part of the structure is weak, the rest will be so even if it is strong. The same is applied to Muslims that is if a Muslim left his Muslim brother feeble, he himself will be feeble.

`Abdullah ibn `Umar narrated that the prophet said: (A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.[6]).

Imam An-Nawawi commented: this implies the excellence of assisting the Muslims, relieving their grievances and screening their faults.

Relieving grievances is by money, power, or assistance. Also, by one's views and sign[7].

This is declaration that solidarity and relieving the oppressed is among the rights of Muslims toward each other which the prophet highly stressed.

Ibn taymiyah stated on relieving the oppressed: Every single good deed the ruler makes to his people is zakah as the greatest acts of worship is to fulfill others' needs, comply with others' demands, help the oppressed and relieve the distressed[8].

The prudent imam Ibn Taymyah made relieving the distressed among the greatest acts of Islam which indicates his deep comprehension to the teachings of Islam.

In case of not fulfilling the previous, this is a form of handing over the Muslims and it entails Allah's punishment. Therefore, the prophet warned against neglecting assistance of Muslims. Jabber ibn `Abdillah and Abu-talhah Al-Ansari related that the prophet said: (no Muslim let down his Muslim brother at a time his esteem is violated and his honor is depreciated, unless Allah will let him down at a time he aspires to Allah's assistance. No Muslim assist a Muslim brother at a time his esteem is violated and his honor is depreciated, unless Allah will assist him at a time he aspires to Allah's assistance[9]."

This arouses query: if the prophet Muhammad were to be at this time and witnessed or came to his knowledge the incident in Somalia, what would be his attitude?

Let us examine a similar incident to that of Somalia happened at the time of the prophet and know his attitude towards it.

Jarir ibn `Abdillah reported: While we were in the company of the Messenger of Allah (may peace be upon him) in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The color of the face of the Messenger of Allah (may peace be upon him) underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he (the Holy Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy Qur'an): '" 0 people, fear your Lord, Who created you from a single being" to the end of the verse," Allah is ever a Watcher over you" (An-Nisaa. 1). (He then recited) a verse of Sura Hashr:" Fear Allah and let every soul consider that which it sends forth for the morrow and fear Allah" (Al-Hashr, 18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; till he (the Holy Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger (May peace be upon him) glistening, like gold (on account of joy). The Messenger of Allah (may peace be upon him) said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden[10].

Indeed, how wonderful and great is the attitude of the prophet!

The prophet refused to keep careless on seeing the poverty and destitute of their brothers in Islam, thus the prophet addressedthe companions to show compassion to them through giving them in charity. The prophet numerated the kinds of giving in charity that by wealth, food and clothes. The prophet had not addressed only the rich, however; he addressed also the poor even those having nothing but one date,

This attitude was towards people asked not for charity. How the case is for our people in Somalia whose news of famine were broadcasted and they asked for the help from the east and the west?!

Moreover, the prophet acted in more compassion way than the former. This is when the prophet heard of the destitute of Muslims while neither he nor his companions has the least to relieve them with. Accordingly, the prophet borrowed from a Jewish man to relieve such distressed. This is related in the story of conversion of the Jewish bishop Zayd ibn Sa`nah where he himself stated: (when I looked to the face of the prophet, I examined all signs of peophethood, except for two signs. The first is that his forbearances his anger. The second is that the more he is prompted to anger, the more he inclined to forbearance. Accordingly, I intentionally used to show kindness to him to examine these two attributes. Once, it happened that the prophet went out of one of his rooms along with `Ali ibn Abi-talib, a Bedouin man riding his animal came to the prophet and said: O Messenger of Allah! People of so and so converted to Islam and I have told them that if they converted to Islam, the provision will be enlarged. At that time, they are afflicted with distress and dryness and I am afraid they revert again as they accepted Islam seeking provision. Therefore, if you, O Messenger of Allah!, sends aid to them, it would be great. Zayd said: the prophet looked to a man beside him whom I think was `umar who replied: o Messenger of Allah! No thing of the charity is left. Zayd said: I approached the prophet and said: O Muhammad! Do you agree to sell to me a certain amount of dates from the garden of so and so for a definite period of time? The prophet replied: no, O Jewish man! But I sell it without naming a certain garden of certain people. The Jewish Zayd said: it is ok and thus the prophet agreed to sell the dated to me. Accordingly, I pulled my gab containing eighty wights of gold and gave it to the prophet in exchange for certain dates and for definite period of time and the prophet gave the bag to the Bedouin man[11].)

The prophet sold in advance amount of dates not yet at his possession to cash its price to relieve distressed Muslim people, especially he fears them be tried and thus might revert out of destitute.

If the prophet were to be at the present time, the preceding examples would clearly reveal his attitude to the famine of Somalia and the campaigns of Christianization there?

Them, is not it predictable for the prophet to take a part in settling the horrible fighting occurring among Muslims in Somalia?!

Fighting Muslims each other is imaginable issue, however; it is expected highly for many reasons. The prophet aspired for Muslims having no dispute among them, but it was not granted to him.

To illustrate, Sa`d ibn Abi-Waqas related that the prophet once came from Al-`Alyah and passed by the mosque of Bani Mu`awyah . the prophet entered the house and prayed two knees along with us. The prophet invoked Allah for long time, then he directed his face towards us and said: I have asked my Lord, Allah, for three things for my Muslim nation. Allah granted me two of them, but not the third. I asked my Lord, Allah, not ruin my Muslim nation by dryness and He (SWT) granted it to me. I asked Allah not to ruin my Muslim nation by sinking, Allah granted it to me and I asked Allah not to make the spirit of fighting amongst them strong, but Allah has not granted it to me[12].)

So long as it is predictable to this extent, there should be mechanisms to settle the disputes on occurrence, accordingly, Allah willed some disputes to break out at the time of the prophet to copy the example from the prophet's attitude towards them.

In this connection; a dispute between the tribes of Al-Aws and Al-Khazraj immediately after few months of the prophet's arrival to Medina has occurred. Zayd ibn Aslam narrated that an old man called Sha`s ibn Qays was a vehement in disbelief, defaming Muslims and envy to them passed by a group of Al-Aws and Al-Kharaj gathered at a place in a states of discussion. Sha`s felt rage for the cordiality he felt among them after they were foes at the pre-Islam period. Sha`s ordered a Jewish man to remind them of the day of Bu`ath (a day where a fierce fighting broke out between the two tribes and the triumph was too Al-Aws over Al-Khazraj) and chanted some verses of what they have been accustomed to. Upon that, both of the two parties remembered the incidents of that day and thus they went in proud over each other to the extent two men of the parties came to fight each other. Aws ibn Qayzi from people of Bani Harithah belongs to Al-Aws tribe and Jabar ibn sakhr from people of Bani Salamah belongs to Al-Khazraj tribe disputed with each other. One of them addressed the other; by Allah! If you wish, we can recall the day of Bu`ath. The two parties became angry and said: we would recall the day of Bu`ath; weapon, weapon: your appointed meeting is Al-Herra (lava field). The two parties went out there and the two tribes faced each other the manner they made in Pre-Islam period.

The news came to the prophet's ears who along with the migrants hurried until they reached them and the prophet proclaimed: O Muslims! You behave in the manner of Pre-Islam though I am still alive among you after Allah has guided you to Islam, by which He (SWT) conferred honor, drove you away from the practices of Pre-Islam, rescued you from disbelief and reconciled among you. How it comes for you to perform the acts of disbelief over again?! Therefore, the two parties knew that it is satanic whisper and plot from their enemy. They dropped their weapons, cried and men went on embracing. They afterwards went with the prophet in a state of full obedience and the plot of Sha`s lost ground. Allah, Almighty, revealed Quranic verses over the plot of Sha`s, they read: (Say, "O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness over what you do?" And Allah is not unaware of what you do."), Al-`Emran, 98-99.

Aws ibn Qayzi and Jabar ibn sakhr along with their peoples who acted similarly were object to the Quranic verses: (O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers…………….. And those will have a great punishment), Al-`Emran, 100-105.

This incident reveals some of the aspects to settle the disputes among Muslims: they are as follows;

First: the presence of an Islamic prominent figure approved by all parties.

Second: such figure should make haste to settle the dispute before bloods are shed.

Third: not examining the source of reasons led to fighting, as every party considers his motives for dispute logic the matter would open the gap.

Fourth: remind the parties involved by Allah the matter which necessitates them incline more to the spirit of faith in Allah and acting in accordance to the teachings of Shairi`ah.

Fifth: remind the involved parties of the memoirs of the horrible dissention and the probability of reoccurrence of crisis if dissention happened once again.

Sixth: exploring the enemies' plots who are pleased with dissention and examining those make use of it.

These are some of the solutions to settle the dispute among Muslims.

No doubt that there are others may be derived of the incidents of the biography of the prophet Muhammad.

No doubt that if the prophet Muhammad were to be among us, he would not fall short to take part in solving the crisis of Somalia.

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