17 October 2010

17 October 2010

Seerah of Muhammed*

*: May the peace blessings & Mercy of Allah be upon him

TMQ: Translation to the nearest meaning of the Qur’an

Prelude to the Battle of Badr

A few lessons from the sarayah:

• These sarayah were to establish the military presence of the Prophet* & the Muslims being sent out in all directions to let people know that the Muslims have forces and are capable of using it and as a deterrent for others, for the Bedouins who surrounded Medina who still have respect for the Quraish in their hearts being the custodians of the Ka’aba. The Prophet* was trying to break that, he tried to tell the people that there was now a rival power in the area
• The Prophet* was winning over tribes and establishing alliances.
• These sarayah were mostly for economic reasons to attacked the economical network of the Quraish and this was a serious threat to Quraish and this is what lead to the Battle of Badr.
• These sarayah was training for the Muslims learning methods of reconnaissance, and learn how to ambush. They would get to know the area, and the tribes around them.

The Prophet* wasn’t totally secure in Medina. The number of Muslims was not that large. One night he couldn’t sleep, and he wished that someone could guard him during this night and said: Were there a pious person from amongst my companions who should keep a watch for me during the night? He then heard the noise of arms, whereupon he said: Who is it? And Sa’d b. Abi Waqqas said: Allah's Messenger. I have come to serve as your guard.

This lasted for many years until Allah revealed the ayat of surah AL-MAIDAH (5:67): ”And Allah will protect you from the people..”

The Prophet* ordered a census to count the number of souls that profess Islam. The total number of men of fighting age was 1500. The sahabah then wondered that if their number is 1500 then they shouldn’t be afraid.

The Vision of Aatika

In Mecca, Aatika bint Abdul Muttallib, the aunt of the Prophet* saw a dream where a man rushes into Mecca riding his camel and he screams to gather the people of Mecca around him. His camel stands on top of Al-Ka’aba and after that it stands on top of a mountain in Mecca. He then warns the people of Quraish that: In three days you will perish. This man then takes a rock and throws it from on top of the mountain; it explodes as it lands in the valley of Mecca. Every house in Mecca is hit by a fragment of that explosion.

Aatika told her brother Al-Abbas about it, but told Abbas not to tell anyone about it. Al-Abbas heard the dream and said that it was a vision, he told Aatika to keep quiet about it. However Al-Abbas told his friend Waleed bin Utba and tells Waleed not to tell anybody about it. Waleed bin Utba goes and tells his father and soon the news is all over Mecca. Later, Abu Jahl saw Al-Abbas he asked him to join him and Abu Jahl said: How long has your family of Abdul Muttalib had this female prophet? Abbas pretended he didn’t know what Abu Jahl was talking about. Abu Jahl said that he was talking about Aatika’s vision. Abu Jahl then sarcastically asked that: aren’t you Abdul Muttalibs satisfied with your men becoming prophets, has it got to be your women now? Abu Jahl then said that Aatika gave the time of three days. Abu Jahl warned Abbas that the Quraish will keep a close eye on them for three days and if what she said is true, so be it. But if it turns out to be false then they will call him one of the biggest liars of Arabia.

Al-Abbas went back home and every woman of Abdul Muttalibs visited and said: Have you agreed to let that dirty old reprobate attack first your men and then your women while you just listened? Didn’t anything you heard, offend you? Al-Abbas said: I would have done something but I never had a problem with him before. I swear I will confront him. If he repeats this, I will confront him for you. So after three days Abbas goes to haram and walks by Abu Jahl so that Abu Jahl can call him, and then he could get a chance to argue back and take revenge for what happened.

Al Abbas says: On the morning of the third day after Aatika’s vision, I was extremely angry feeling that I have let him get away with something I should have put a stop to. I went into the mosque and saw him; I swear I was moving towards him to confront him, to get him to retract what he had said. He was a slight man with a sharp face, a sharp voice and a sharp gaze. When he hurried of towards the door of the mosque, I asked myself, ‘what could be the matter with the fellow?’ and whether he was doing this because he feared I was about to confront him? But actually he had heard something I had not; he had heard the voice of Damdam Ibn Amr Al-Ghafari, who was out in the centre of the valley standing by his camel.

The caravan of Abu Sufyan

The Quraish were sending out their major caravan to Ash-Sham headed by Abu Sufyan. The Prophet* heard of this through his network of spies. Having heard the news, the Prophet* came out hurriedly, spoke to the people and said: We are in need (of men); whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Medina. He said: No. (I want) only those who have their riding animals ready. In total there were between 310 – 320 men. The purpose of this army was to take over the caravan of Quraish led by Abu Sufyan. The Prophet* told the people that: This caravan is of the Quraish and will carry much wealth, attack it, may Allah present it to you.

Abu Sufyan was very careful and also had sent out spies to gather the whereabouts of the Prophet*. Abu Sufyan reached Badr, which is 150 km from Medina. He held some camel manure in his hand and crushed it. He sensed that the manure had the animal feed of Medina in it. He figured out that Muhammed’s followers were pursuing him. Abu Sufyan sent out an urgent message to the Quraish, informing them about the threat to the caravan and called them to come and protect it. He sent the message with Damdam Ibn Amr Al-Ghafari.

Al Abbas says: On the morning of the third day after Aatika’s vision, I was extremely angry feeling that I have let him get away with something I should have put a stop to. I went into the mosque and saw him; I swear I was moving towards him to confront him, to get him to retract what he had said. He was a slight man with a sharp face, a sharp voice and a sharp gaze. When he hurried of towards the door of the mosque, I asked myself, ‘what could be the matter with the fellow?’ and whether he was doing this because he feared I was about to confront him? But actually he had heard something I had not; he had heard the voice of Damdam Ibn Amr Al-Ghafari, who was out in the center of the valley standing by his camel. The man, who was sent by Abu Sufyan, arrives three days after the dream of Aatika. Damdam Al-Ghafari comes into Mecca in a scene. He came in and he cut the nose of his camel and he turns its saddle upside down, and he tears his shirt. He stands in the middle of the valley screaming calling to the people and saying, ‘Oh Quraish! The caravan! The caravan! Your goods being brought by Abu Sufyan have been raided by Muhammed and his men. I don’t think you can save them. Help! Help!’

Al- Abbas said: ‘and so all this diverted us from our personal conflict.’ This was an emergency situation now; everyone was trying to defend their caravan. The people of Quraish mobilize to go and fight the Prophet* in order to protect their caravan.

The Prophet* asks for advice

The Prophet* made shura (to consult) with the sahabah (ra), he asked for counseling from his troops. Abu Bakr (ra) spoke, Umar (ra) spoke but it seemed as if the Prophet* didn’t take interest in what they had to say. Sa’d ibn Muadh said, that it seems the Prophet* want the Ansar to speak. the Prophet* said yes. Sa’d bin Muadh said: O Messenger of Allah, if you want us to lead our horses towards the sea, we will do that, and if you want us to lead our horses towards Bark ul-Ghamad which was at the tip of Arabia, we will do so. This made the Prophet* very happy. The Prophet*  wanted to know what the Ansar were thinking. The Prophet was very glad with the attitude of Al-Ansar, and it shows us the understanding that the Ansar had, about the importance of the protection of Rusool Allah (saw).

It has been narrated on the authority of A'isha, wife of the Holy Prophet (may peace be upon him), who said: The Messenger of Allah (may peace be upon him) set out for Badr. When he reached Harratul- Wabara (a place four miles from Medina) a man met him who was known for his valor and courage. The Companions of the Messenger of Allah (may peace be upon him) were pleased to see him. He said: I have come so that I may follow you and get a share from the booty. The Messenger of Allah (may peace be upon him) said to him: Do you believe in Allah and His Apostle? He said: No. The Messenger of Allah (may peace be upon him) said: Go back, I will not seek help from a Mushrik (polytheist). He went on until we reached Shajara, where the man met him again. He asked him the same question again and the man gave him the same answer. He said: Go back. I will not seek help from a Mushrik. The man returned and overtook him at Baida'? He asked him as he had asked previously: Do you believe in Allah and His Apostle? The man said: Yes. The Messenger of Allah (may peace be upon him) said to him: Then come along with us.

Every camel was shared by three men. These men would take turns. The Prophet* like everybody else shared a camel with two other sahabah and he said to them that : You are not stronger than I am, and I am in need of reward just as you are.

The caravan is safe but the Quraish carry on

Meanwhile, Abu Sufyan rushed the caravan towards the coast changing his course thus was able to evade the Muslims. He sends a letter back to Mecca saying: You came out to do battle in order to protect your caravan, people and wealth. Allah has now saved these, so go back.

Abu Jahl said: By Allah we will not turn around until we reach Badr. We sill stays there three days, slaughter some camels eat well, drink whine, and entertainers will play music for us. The Bedouin will get to hear of our journey and our gathering there and they will respect us for it. Let us proceed ahead.

So for Abu Jahl this was nothing but a show of the strength of the Quraish. Allah says in the Qur’an: And do not be like those who came forth from their homes insolently and to be seen by people and avert [them] from the way of Allah . And Allah is encompassing of what they do. (8:47)

So the people came out with insolence and arrogance. They wanted to boast there power and strength. Rusool Allah (saw) realised that the caravan is trying to get away and he thought that instead of facing around 40 men with the caravan they might have to face an army of thousand men.

Hadith

Nawawi's 40 Hadith ~ No. 7 (Religion is Advice)

On the authority of Abu Ruqayya Tameem ibn Aus ad-Dari (radi Allahu anhu) that the Prophet* said: 'The Deen (religion) is naseehah (advice/sincerity)'.

We said 'To whom?'

He said 'To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.' [Muslim]

This is the only hadeeth narrated by Tameem ad-Daaree (radi Allahu 'anhu). 'Naseehah' is a comprehensive word, whose meaning implies the desire for all possible good for the one being advised. And this word 'an-naseehah' is most concise in speech, and there is no other single word in the Arabic language that completely and precisely explains its meaning, just as it is said that regarding the word 'al-Falaah' (the success) that there is no other word in the Arabic language that more precisely and succinctly describes the good of both this world and the next.

And the meaning of this statement "The Deen is Naseehah" is that the main pillar of the Religion and its Straightness lies in this concept of Naseehah. And this is similar to the Prophet's* statement "The Hajj is 'Arafah", meaning the main pillar of the Hajj is the standing in the Plain of 'Arafah.

And giving Naseehah (advice) is a Fardh Kifaayah, such that if a sufficient number of people perform it then the obligation is lifted from the community as a whole, and it is obligatory according to the ability of the individual.

And in the arabic language 'naseehah' means 'purification/clarification', as it is said: "I purified (nasahtu) the honey", and it is said that it means other than that. And Allah knows best.

As for the detailed explanation of Naseehah then al-Khattaabi (rahimhu Allah) and others from amongst the 'ulemaa have said:

Naseehah to Allah refers:

• To sincerity to Allah(SWT)
• To having iman (faith) in Allah, and the denial of misinterpretation with regards to His Attributes.
• Describing Him(SWT) with the qualities of completeness, perfection, and greatness whilst declaring Him completely free from any defects or deficiencies.
• To avoid disobedience to Him & keeping away from sin.
• To love for His sake and to hate for His sake.
• To keep good relations with those who obey Him and to have enmity towards those who disobey Him.
• To perform Jihad against those who disbelieve in Him.
• To recognize His favours and to give thanks to Him for them.
• To have sincerity in all affairs.
• To supplicate to Him with all of His Names and Attributes that He has mentioned
• To call to everything that we have mentioned, and to encourage it.
• To show kindness to all people, to all those whom you are able to, in this call.

Imam al-Khattabi said, “The reality of this attachment refers back to the servant being sincere to himself, since Allah(SWT) has not need of the sincerity of the one doing it.“

And as for the Naseehah to His Book, then this is:

• By believing it to be the Speech of Allah and what He has sent down as Revelation
• Believing that there is no similarity between the Speech of Allah and the speech of mankind
• And that no one from amongst the creation is able to produce anything like it.
• Giving it due respect by reciting it and acting upon it as it should be done, and to do that well.
• And further, glorification of His Book and reciting it as it should be recited and fulfilling its Rights,
• Beautifying the recitation and having khushoo' (humility, submissiveness) while doing so,
• Establishing the correct pronunciation of its letters
• Defending the Qur'an from the false interpretations of the innovators, and having faith in all that is in it, and understanding its sciences and examples, and accepting its mutashaabih (hidden, unclear), and making du'aa by it.
• To believe in what is in it.
• To affirm its rulings.
• That you learn its sciences and examples.
• That you take heed over its warnings and ponder over its amazing matters.
• That you act upon those things that are clear, and that you submit to those that are not so clear.
• That you seek after those matters which are general and specific, abrogated and abrogating.
• To promulgate its sciences and to call to it, all of this being sincerity to it

And as for the Naseehah to His Messenger* then this involves:

• Believing in his Messengership, and having faith in all that he came with
• To obey him in what he ordered and prohibited.
• To help him both in his life and after his death.
• To having enmity with all those who have enmity with him.
• To having allegiance to all those who have allegiance with him.
• To fulfilling his Rights, and honouring him.
• To reviving his manner and Sunnah.
• To responding to his da'wah, and spreading his Sunnah, and his shari’ah (law).
• To expel any doubt that is raised against it.
• To give ones full attention to the sciences of Hadith.
• To understanding its meanings and sciences and calling towards it.
• Being eager in studying it
• To have mildness and kindness in learning and teaching it.
• To give due place and importance to it.
• To display correct manners when reading it.
• To refrain from speaking about it without knowledge.
• Showing respect when it is mentioned because of their attachment to it.
• Mixing amongst the people of the Sunnah
• Behaving with the character taught by the Sunnah
• Showing love towards the members of the Prophet's* household, and his companions
• To avoid those who introduce bida’ (innovations) into his Sunnah, and to avoid those who attack even a single one of his Companions.

And as for the Naseehah to the leaders of the Muslims (refers to the Pious Muslim Leaders / Caliphs who implement Islam & the Shariah), then this involves:

• Helping them in the Truth
• Obeying them in it
• Ordering them with the Truth
• Reminding them of it with kindness and gentle words
• Notifying/advising them of that which they have neglected
• Informing them of the Rights of the Muslims that has not reached them yet
• Not rebelling against them with the sword
• Gathering the hearts of the people upon obeying them
• Praying behind them, and fighting in Jihad along with them
• Making supplication for their correction.

Imam al-Khattabi says, “From sincerity to them is Prayer behind them, Jihad along with them, to give the zakat (charity) to them, and not to rebel against them with the sword when injustice or bad treatment appears from them. And that they are not praised with false praises, and that du’a (supplication) is made for their righteousness.“

All of this is based upon the fact that what is meant by the leader of the Muslims is the Caliph, and other than him from the administrators who take charge of the affairs of the Muslims. Imam al-Khattabi also quotes it, then says, “And it has also been taken to refer to the Imams – who are the scholars of the Religion. And that sincerity to them includes accepting what they report, following them as regards rulings, and to have good thoughts about them.“

And as for the Naseehah to the general Muslims, and they are those who are other than the rulers and scholars, then it involves:

• Guiding them towards that which will correct their affairs of both this life and the next, and helping them in that.
• Protecting them from harm so that he teaches them that which they are ignorant of as regards the Religion
• To help them in this by words and actions.
• Helping them in times of need, and acquiring what is beneficial for them,
• Ordering them with al-ma'roof (good) and forbidding them from al-munkar (evil) with kindness and sincerity,
• Showing mercy towards them.
• To hide their faults and to fulfil their needs and wants.
• Honouring and respecting their elders,
• Showing kindness to their youngsters,
• Supporting them with good advice.
• Leaving cheating them or having jealousy of them,
• That one loves for them what one loves for oneself of goodness,
• That one hates for them what one hates for oneself of evil,
• Protecting their wealth and honour and reputation, and other than that from speech and action.
• Encouraging them upon all that we have mentioned above of the various types of naseehah, and allah knows best.

Summary

That one cannot worship Allah sincerely without being sincere to what He has revealed, and to the people according to their station in life. Also one has to respect and honour His Messenger*, which is to respect and honour what he said, did, approved of or recommended, and to love him for who he was and what he was. 

News Topic:

The Rescue of the miners in Chile

There are a few points about this topic and things related to being in a cave...

• They relied upon their belief to see them through
• Living in a cave for so long is quite difficult
• When we all die, the earth gives us a big hug & squeeze
• It was not their appointed time to die.
• In the past, other people have lived in mountains - the people of Thamud had Prophet Saleh sent to them
• Also, the Juj & Majooj are currently living underground somewhere...waiting...