28 November 2010

28 November 2010

*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

Hadith:
Everyone discussed their favourite from the first 10 of Nawawi's 40 Hadith. These are listed below:
1: On the authority of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: "Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (Hijrah to Madina from Mecca) was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." [Bukhari and Muslim]

2: Also on the authority of Umar ibn al-Khattab, who said: One day while we were sitting with the Messenger of Allah* there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journey were to be seen on him and none of us knew him. He walked up and sat down in front of the Prophet*, with his knees touching against the Prophet's* and placing the palms of his hands on his thighs he said: “O Muhammad, tell me about Islam.”
The Messenger of Allah* said: “Islam is to testify that there is no deity worthy of worship but Allah and Muhammad is the Messenger of Allah, to perform prayers, to give zakah, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.” He said: “You have spoken rightly”; and we were amazed at him asking him and saying that he had spoken rightly.
He (the man) said: “Tell me about Iman.” He* said: “It is to believe in Allah, His Angels, His Books, His Messengers, and the Last Day, and to believe in divine destiny (qadr), both the good and the evil of it.” He said: “You have spoken rightly.”
He (the man) said: “Then tell me about Ihsan.” He* said: “It is to worship Allah as though you see Him, and if you do not see Him, then (knowing that) truly He sees you.”
He said: “Then tell me about the Hour.” He said: “The one questioned about it knows no better than the questioner.”
He said: “Then tell me about its signs.” He* said: “That the slave-girl will give birth to her mistress, and that you will see barefooted, naked destitute shepherds competing in constructing lofty buildings.”
Then he (the man) left, and I stayed for a time. The he* said: “O `Umar, do you know who the questioner was?” I said: “Allah and His Messenger know best.” He* said: “It was Jibreel, who came to teach you your religion.” [Muslim]

3: On the authority of Abu Abdur-Rahman `Abdullah, the son of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the salah (prayer), paying the zakah (obligatory charity), making the Hajj (pilgrimage) to the House, and fasting in Ramadan. [Bukhari and Muslim]

4: On the authority of Abu Abdur-Rahman Abdullah ibn Masud, who said: The Messenger of Allah* and he is the Truthful, the Believed, narrated to us: Verily the creation of each one of you is brought together in his mother's womb for forty days in the form of a nutfah (a drop), then he becomes an 'alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period, then there is sent to him the angel who blows his soul into him and who is commanded with four matters: to write down his rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e. whether or not he will enter Paradise).
By the One, other than Whom there is no deity, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it. [Bukhari and Muslim]

5: On the authority Aisha, who said: The Messenger of Allah* said: “He who innovates something in this matter of ours [i.e. Islam] that is not of it will have it rejected [by Allah]”. [Bukhari and Muslim]
In one version by Muslim it reads: He who does an act which we have not commanded, will have it rejected [by Allah].

6: On the authority of Abu Abdullah an-Numan, who said: I heard the Messenger of Allah* say: That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart. [Bukhari and Muslim]

7: On the authority of Tamim Al-Dari that the prophet said: "Religion is 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]

8: Abdullah bin Umer narrated that the messenger of Allah said: "I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the messenger of Allah and until they perform the prayers and pay the zakat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty." [Bukhari and Muslim]

9: On the authority of Abu Hurairah, who said: I heard the messenger of Allah say: "What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you." [Bukhari and Muslim]

10: On the authority of Abu Hurairah, who said: the messenger of Allah said: "Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers! Eat of the good things and do right". And Allah the Almighty has said: "O ye who believe! Eat of the good things wherewith We have provided you". Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying]: "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" [Muslim]
 
 
Seerah of Muhammed*
 
The Death of Abu Jahl: Some possible reasons why Abu Jahl was killed in Battle
A short explanation from Ibn Kathir as to why Allah may have ensured Abu Jahl died at Badr. Abu Jahl's death came about at the hands of two youth of ansar and then finished off by a former shepherd  and son of a slave so as to 'satisfy the hearts/breasts of the believers'. It would be easy for Allah to strike down the enemies of Islam by a bolt of lightning or a roof falling on them, or in their sleep - but Allah chose the death to occur by the believers. Not relying on strength or training, but on taqwa and conviction. There may be an element of revenge following the years of persucution and the exile the Muslims had to face, but this outcome was the most favourable for the Muslims. This brought a sense of contentment to the Muslims in Medina.

What happened to the nobles in the well (Kulaib)

The outcome of the battle was as rout for the Mushrikeen (polytheists) and a clear victory for the Muslims. Fourteen Muslims were killed, of whom six were from the Emigrants (Muhajir) and eight from the Helpers (Ansar). The polytheists sustained heavy casualties, seventy were killed and a like number taken prisoners. Many of the principal men of Mecca, and some of Muhammad*’s bitterest opponents, were among the dead. Chief of these was Abu Jahl.

On the third day, the Messenger of Allah* went out to look at the slain polytheists in the well, and started to call them by name and by the names of their fathers, saying: "What an evil tribe you were as regards your Prophet, you belied me but the others have believed; you let me down while the others have supported me; you expelled me, whereas the others have sheltered me. Would it not have been much better for you if you had obeyed Allah and His Messenger? Behold, we have found that our Lord’s promise do come true; did you (also) find that the promises of your Lord came true?" Thereupon, ‘Umar bin Al-Khattab said: "O Messenger of Allah! Why you speak to bodies that have no souls in them and are decomposing?" The Prophet* answered: "By Him in Whose hand is Muhammad’s soul! You do not hear better what I am saying than they do." This was a miracle to add to the punishment of the Quraish. 

 
Dispute of the Spoils of war (Ghanima)
The peace and quiet of the camp was soon broken by voices raised in anger, for those who had stayed behind to guard the Prophet demanded a share of the booty, and those who had pursued the enemy and captured men and armour and weapons were unwilling to give up what their own hands had taken. But before the Prophet had time to restore harmony by ordering an equitable distribution of all that had been captured, the desired effect was achieved more simply and more immediately by a Revelation: “They will question thee concerning the spoils of war. Say: The spoils of war are for God and the messenger,” So the Prophet ordered that everything that had been taken, including the captives, should be brought together and no longer be considered as the private property of any individual. The order was at once obeyed without question. This was a new situation as the Muslims had never before had any spoils of war as this was the first real fighting between the Muslims and non-Muslims. Hence, Allah sent down revelation to clarify the situation for the believers.
Allah also went on to say in Surah Anfal (which was revealed following Badr): “So fear Allah and amend that which is between you, and obey Allah and His Messenger if you should be believers”. Hence, this ayah is telling the Mujahideen (fighters in Jihad) that they should have taqwa, unity and discipline and obedience to the leader if they want to succeed. The spoils of war are then divided into fifths: 20% going to “to Allah, and to the Messenger, and to the near relatives [of the Messenger], (and also) the orphans, Al-Masakin (the poor) and the wayfarer.” The remaining 80% were divided amongst the fighters with 3 portions/shares to the cavalry and 1 portion/share to the infantry.

News Topic 
Rising tension between North and South Korea

There have been numerous incidents across the border between the two Koreas in recent months and there is a sense of rising tension and war could break out. With North Korea having nuclear weapons, there is a chance of a conflict becoming a serious issue for all peoples.
As Muslims, we should take interest in what is happening around the world. War should always be the last resort - only after all other attempts have been used. This is not what happened with the recent Iraq war. War usually tends to be evil - with soldiers and non-fighters often dying. It shatters lives and ruins countries and in recent conflicts - it is the ordinary civilian that pays the price. Islam has strict rules about war and only fighting for the sake of Allah is allowed.


Homework from 28 November 2010:
1. Discuss the reaction in Medina to the news of the great victory at Badr. Some people welcomed it whilst others didn't....
2. What do you understand from the next (number 11) of Nawawi's 40 Hadith: On the authority of Abu Muhammad al-Hasan ibn 'Ali ibn Abi Talib, the grandson of the Messenger of Allah*, and the one much loved by him, who said: I memorised from the Messenger of Allah*: Leave that which makes you doubt for that which does not make you doubt. [at-Tirmidhi and an-Nasai]
3. News Topics from this week: Any interesting news articles from the week that relate to Islam or the Muslims? Bring a clipping or print out if you can...

21 November 2010

21 November 2010

 

Seerah of Muhammed*

*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an


Death of Abu Jahl
The great tyrant Abu Jahl, however, on seeing the adverse course of the battle, tried to stop the tidal wave of the Islamic victory by nerving the polytheists and encouraging them by all means available and adjuring them by Al-Lat and ‘Uzza and all symbols of paganism to stand firm in place and retaliate against the Muslims, but to no avail. Abdur-Rahman bin Awf related the following interesting story in this regard: I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked about his intention, to which he replied, that he had a strong desire to engage with him in a combat until either of them was killed. It was something incredible to me. I turned left and the other said something to the same effect and showed a similar desire. I acceded to their earnest pleas and pointed directly at their target. They both rushed swiftly (like falcons) towards the spot, and without a moment’s hesitation struck him simultaneously with their swords and finished him off. Ikrimah, the son of Abu Jahl, then struck Mu'adh and all but severed his arm at the shoulder. Mu'adh went on fighting with his good arm, while the other hung limply by its skin at his side; but when it became too painful he stooped, and putting his foot on his dead hand jerked himself up, tore off the hanging limb, and continued fighting. They went back to the Prophet*, each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet* asked if they had wiped the blood off their swords and they answered that they had not. He then examined both swords and assured them that they both had killed him. When the battle concluded, Abu Jahl’s spoils were given to Mu‘adh bin Amr bin Al-Jumuh, because the other Mu‘awwadh bin Al-Afra was later killed in the course of the same battle.

At the end of the battle, the Prophet* wanted to look for this archenemy of Islam, Abu Jahl – who had done more than any other to stir up hatred of Islam amongst the people of Mecca. Abdullah bin Mas‘ud found him on the verge of death breathing his last. Abu Jahl still had enough life in him to recognise the enemy who now stood over him. Abd Allah had been the first man to recite the Qur’ran aloud in front of the Kaaba, and Abu Jahl had struck him a severe blow and wounded him in the face. He stepped on his neck addressing him: "Have you seen how Allah has disgraced you?" The enemy of Islam still defiantly answered: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." And then inquired: "Who has won the battle?" Ibn Mas‘ud replied "Allah and His Messenger." Abu Jahl then said with a heart full of grudge "You have followed difficult ways, you shepherd!" Ibn Mas‘ud used to be a shepherd working for the Meccan aristocrats. Ibn Mas‘ud then cut off his head and took it to the Prophet* who, on seeing it, began to make Allah’s praise: "Allah is Great, praise is to Allah, Who has fulfilled His Promise, assisted His servant and defeated the confederates alone." He then set out to have a look at the corpse. There he said: "This is the Pharaoh of this nation."


Death of Umaiyah bin Khalaf
Abdur-Rahman ibn Awf was carrying coats of mail which he had taken as booty, and he passed by the Umaiyah bin Khalaf, who had lost his horse and was unable to escape. With him was his son Ali, whose hand he was holding. Umaiyah had been another arch-enemy of Islam as he had once almost strangled the Prophet*, and had the intestines of a camel put on the Prophet during his sujood by Uqbah as well as torturing Muslims himself (such as Bilal). Umaiyah called out to his one-time close friend during the pre-Islamic era: "Take me prisoner, for I am worth more than coats of mail." Abdur-Rahman agreed, and throwing down the mail he took him and his son each by a hand. Umaiyah also asked who fought with the ostrich feather across his chest. When he was told this was Hamzah - Umaiyah said that Hamzah had been a major reason for their defeat. But as he was leading them towards the camp Bilal saw them and recognised his former master and torturer. "Umaiyah," he exclaimed, "the head of disbelief! May I not live if he survives!" Abdur-Rahman protested that they were his prisoners, but Bilal repeated his cry: "May I not live if he survives!" "Will you not hear me, thou son of a black mother?" said the outraged Umaiyah, whereupon Bilal shouted with all the power of the voice that had won him the function of muezzin: "Oh Helpers of Allah, the head of disbelief, Umaiyah! May I not live if he survives!" Men came running from all sides and narrowly encircled Abdur-Rahman and his two captives. Ali was struck to the ground quickly. At this point, Abdur-Rahman called upon his old friend to run for his life but he was put to swords from different people and lay down dead. Abdur-Rahman used to say in after years: "Allah have mercy on Bilal! My coats of mail were lost to me, and he robbed me of my two prisoners."!


Utbah and the Well
When the Prophet* ordered that the corpses of the dead Quraish be dropped into an empty well and when the body of Utbah was being dragged towards it the face of his son Abu Hudhayfah turned pale. The Prophet* noticed that and asked him about it. Abu Hudhayfah said: "Oh Messenger of Allah, it is not that I question thy command as to my father and the place where they have thrown him. But I used to know him as a man of wise counsel, forbearance and virtue, and I had hoped that these qualities would lead him unto Islam; and when I saw what had befallen him, and when I remembered what state of disbelief he died in after my hopes for him, it saddened me." Then the Prophet blessed Abu Hudhayfah and spoke to him words of kindness.




Hadith
Nawawi’s Forty Hadith Number 10 (Purity – at-Tayyib)
On the authority of Abu Hurairah, who said: the messenger of Allah* said : "Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers! Eat of the good things and do right". And Allah the Almighty has said: "O ye who believe! Eat of the good things wherewith We have provided you"
Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying]: "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" [Muslim]


At-Tayyib when referring to Allah describes the fact that He is PURE and confirms Allah’s attributes of perfection and completeness. Hence, it is only fitting and right that He would only accept deeds and actions which are themselves pure and free from any pollution or unlawful (Haram) things. Our actions should not be spoiled by wrong intentions (like showing off) and must be allowed (Halal), as there is no concept in Islam of ‘the ends justify the means’. In Islam, both the means and the ends need to be from Islam and not from the Haram. Indeed, this is a constant message that Allah told to all the prophets: to do good, eat lawfully and avoid the prohibited things. Scholars have said that if we eat from the halal with the intention of obeying Allah and strengthening the body then the act of eating becomes a worship for which we will be rewarded. Even if we enjoy the Halal food without the above intention, we may still get rewarded by avoiding the Haram food. This is a measure of Allah’s Bounty.


And this is one of those ahadith upon which the Principles and Rulings of Islam are built. And in it is encouragement towards spending upon that which is Halal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halal, without any doubt in them. And that whosoever wishes to supplicate to Allah should humble and submit himself before his Lord with that which is Halal. And from the hadith we also understand that when the slave spends upon the good, Halal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allah. Hence, some scholars have said that if the way in which we get the money (stealing, gambling, selling alcohol or other Haram jobs) is Haram then anything bought with that money is tainted an impure; and they say that you cannot steal and use that money for Hajj or take interest and give that as charity. Any repentance needs to be sincere and true and cannot happen if people persist in the sin.

And his* statement "Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty ..." then its meaning is best known by Allah. But we know from other ahadith that the supplication (du’a) of the traveller is more readily acceptable to Allah, and a 'long journey' could be from amongst the actions of worship, such as the Hajj or Jihad or other than that from the pious actions. Other times when the du’a is more readily accepted is during Jihad, during sickness, during prostration or the last third of the night, Even in this case his supplication is still not accepted because his food, drink and clothing are Haram. Haram clothing could include those things that we are not allowed – such as silk for men or wearing clothes that are associated with different religions.




And his* statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allah, while at the same time he is opposing His commands and is sinning. And his* statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. We talked before about those that fast but still backbite and steal – and many argue what is the benefit of one with the other? Such a person cannot be amongst those whose supplication will be answered, unless Allah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allah knows best.



This hadith also tells us of some of the manners (Adaab) of du’a, such as raising the hands to the sky and being humble in our du’a, as well as some of the best times to make du’a (such as a long journey). Also, we should be eager in our du’a and ask our Lord with sincerity (like saying ‘Ya Rabb, Ya Rabb’) as this highlights our need of Allah and His Mercy for us.



News Topic: Hajj & Eid
Eid Mubarak Everyone !

A short discussion of some of the meaning of the Hajj and the origins of the ceremonies. Also, the significance of Eid was discussed. For further explanation of these, please see the previous Study Circle Notes from last year (click on link): 29 November 2009

Homework for next week ~ Some reasons why Abu Jahl was killed in Battle; What happened to the nobles in the well (Kulaib); and talk about your favourite Hadith from the first 10 of Nawawi's 40 Hadith.

14 November 2010

14 November 2010

Seerah of Muhammed*
*: May the peace blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an


The Duel

The battle had actually started. Protected by armour and shields, Utbah bin Rabi‘a stepped forth between his brother Shaibah and his son Al-Waleed bin Utbah from the lines of Quraish. Three young men of the Helpers came out against them: Awf and Mu‘wwadh - the sons of Harith, and ‘Abdullah bin Rawaha. "Oh Muhammad, send forth against us our peers from our own tribe." The Prophet* had not intended anything else, but the eagerness of the Helpers (Ansar) had forestalled him. Now he turned to his own family, since it was above all for them to initiate the battle. The challengers were two men of mature age and one youth. "Arise, Oh Ubaydah," he said. "Arise, Oh Hamzah, Arise, Oh Ali!"

Ubaydah was the oldest and most experienced man in the army, a grandson of Muttalib, and he faced Utbah while Hamzah faced Shaybah and Ali faced Walid. The combats were not long: Shaybah and Walid were soon lying dead on the ground, while Hamzah and 'Ali were unhurt: but at the moment when Ubaydah struck Utbah to the ground he received from him a sweep of the sword that severed one of his legs. It was a triple contest, three against three, so Hamzah and 'Ali turned their swords on 'Utbah, and Hamzah gave him the death blow. Then they carried their wounded cousin back to their camp. He had lost a mortal quantity of blood, and the marrow was oozing from the stump of his leg. Ubaydah said that the words of Abu Talib related to him (that they wold lay down their lives for the Prophet* and then asked: "Am I not a martyr, Oh Messenger of Allah?" he said as the Prophet approached him. "Indeed you are," he answered placing him in his lap. This was the first time that the Muslims had fought the disbelievers in an open battle – a significant event. Hence, Ali would later say that the verse Allah revealed about the duel between Islam and Kufr related to him (& Hamzah) and that he would be the first to kneel in front of Allah on the Day of Judgement:

"These two opponents (believers and disbelievers) dispute with each other about their Lord." [TMQ 22:19]

The Prophet* used to pray to Allah ceaselessly and day and night to come to their succour. When the fierce engagement grew too hot he again began to supplicate his Lord saying: "O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped." He continued to call out to Allah, stretching forth his hands and facing Al-Qibla, until his cloak fell off his shoulders. Then Abu Bakr came, picked up the cloak, and put it back on his shoulders and said: "O Prophet of Allah, you have cried out enough to your Lord. He will surely fulfil what He has promised you." Immediately Allah sent down angels from the heavens for the help and assistance of the Prophet* and his companions. The Qur’ân observes: "Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved." [TMQ 8:12]

The Help of the Angels
Allah, the All-Mighty, also inspired another message to His Messenger, saying: "I will help you with a thousand of the angels each behind the other (following one another) in succession." [TMQ 8:9] The Prophet*, in his trellis, dozed off a little and then raised his head joyfully crying: "O Abu Bakr, glad tidings are there for you: Allah’s victory has approached, by Allah, I can see Gabriel on his mare in the thick of a sandstorm." He then jumped out crying: "Their multitude will be put to flight, and they will show their backs." [TMQ 54:45] At the instance of Gabriel, the Prophet* took a handful of gravel, cast it at the enemy and said: "Confusion seize their faces!" As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemies. With respect to this, Allah says: "And you (i.e. Muhammad*) threw not when you did throw but Allah threw." [TMQ 8:17]


Two men of a neighbouring Arab tribe had gone to the top of a hill to see the battle. A cloud swept by them, a cloud filled with the neighing of stallions, and one of the men dropped instantly dead. "His heart burst with fright," said the one who lived to tell of it, judging from what his own heart had felt.
One of the believers was pursuing a man of the enemy, and the man's head flew from his body before he could reach him, struck off by an unseen hand. Others had brief glimpses of the Angels riding on horses whose hooves never touched the ground, led by Gabriel wearing a yellow turban, whereas the turbans of the other Angels were white, with one end left streaming behind them.
Ibn ‘Abbas said: "While on that day a Muslim was chasing a disbeliever and he heard over him the swashing of a whip and the voice of the rider saying: ‘Ak-Din (giddy-up) Haizum’. He glanced at the polytheist who had (now) fallen down on his back. The Ansari came to the Prophet* and related that event to him. The Prophet* replied: ‘You have told the truth. This was the help from the third heaven." One of the Helpers captured ‘Abbas bin ‘Abdul Muttalib, who said: "O Messenger of Allah, by Allah this man did not capture me. I was captured by a man who was bald and had the most handsome face, and who was riding a piebald horse, I cannot see him here among the people." The Helper interrupted: "I captured him, O Messenger of Allah." The Prophet* replied: "Be quiet, Allah the All- Mighty strengthened you with the help of a noble angel."

At one point where the resistance of Quraysh was at its strongest a sword broke in the hands of a believer, whose first thought was to go and ask the Prophet* for another weapon. The Prophet* gave 'Ukkashah a wooden club saying: "Fight with this, 'Ukkashah." He took it and brandished it and it became in his hand a long, strong, gleaming sword. He fought with it for the rest of Badr and in all the Prophet's other battles, and it was named al-'Awn which means the Divine Help.


Some of the other miracles or astonishing events from Badr:
- The changeing of the numbers preparing to do battle on both sides
- The way the rain affected the two camps
- The help of the angels

- Ukkashah’s Sword
- The sound sleep of the Muslim Army
- Eye of Qatada
- The prophesy of death on Umaiya and where the Quraishi leaders would be slain
- The prophesy of Wahab's assissination plot & where al-Abbas had buried his treasure

Hadith
Nawawi's 40 Hadith ~ no.9 (Questioning in Islam):
On the authority of Abu Hurairah 'Abd-ur-Rahmaan ibn Sakhr (ra) who said: I heard the Messenger of Allah* say: "What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you". [Bukhari and Muslim]
Many Scholars say that avoiding the Haram is more important and virtuous than other acts of worship as it relates to abstaining. Much like abstaining from food (and other things) during the fast in Ramadhan. Human beings are weak and can easily give in to temptation and so being constantly strong to avoid temptations and the Haram requires effort / struggle. This battle with our Nafs is an important act of worship and many scholars say this is more important than recommended acts of worship - like praying Sunnah or keeping additional fasts. For example, keeping a voluntary fast is not as important as avoiding cheating, backbiting, disobeying parents etc ! Avoiding these sins (Haram) pleases Allah and helps us to avoid the punishment of Allah.
The Prophet* said: "O People! Hajj has been made obligatory upon you, so perform the Hajj." So a man asked: "Is that every year, O Messenger of Allah?" So the Prophet* remained silent until the man repeated his question three times. Then he said: "If I had said 'yes' then it would have become obligatory upon you [i.e. every year], and you would not have been able to do so. Do not ask me about that which I have left [unspecified], for verily the nations before you were destroyed by their excessive questioning and their disagreeing with their Prophets. So if I order you with something then do as much of it as you are able, and if I forbid you from something then keep away from it."
"What I have ordered you [to do], do as much of it as you can" is an important Principle of Islam, and is from his* concise speech. And based upon this principle are many other rulings - such as the prayer of one who is unable to complete some of its pillars or conditions, then he performs what he is able to from that which remains. And the one who cannot wash all the necessary limbs of wudoo', washes that which he is able to. And in the case of removing evil, then if one is not able to remove it entirely then one removes what one is able to. And this hadith is similar to the statement of Allah: "And have taqwa of Allah, as much as you are able"; And as for His statement: "O you who believe! Fear Allah as He should be feared".
"and what I have forbidden you from then avoid it" then this is to be taken to apply generally in all situations, except if one has a necessity, such as eating meat from an animal which has not been correctly slaughtered if one's life is in danger or what is similar to that, then that is not considered to be forbidden.
And in his* statement: "verily the nations before you were destroyed due to their excessive questioning and disagreeing with their Prophets", then this was mentioned after his saying "Do not ask me about that which I have left [unspecified]". And this implies that we should not be excessive in questioning, as then we would be similar to the Banu Israeel when it was said to them: "Sacrifice a cow". So if they had taken these words upon their apparent meaning and sacrificed any cow they would have fulfilled the command. But because they insisted on asking many questions regarding its colour, its appearance, its work etc, the matter became difficult for them, until they were able to find a suitable cow only after a great search and paying a large sum of gold. So they were blameworthy for this, and our Prophet* feared the same for his Ummah.

Some of the questioning that the Prophet didn't like was:
- asking about purely theoretical matters that have not occurred
- asking questions just to show off, ridicule, argue or pass the time
- asking questions that concern matters that have not been revealed by Allah
The sincere questioning of the ignorant person is encouraged as they need to know matters in order to improve their Deen - but it has to be done properly. Infact, the Sahabah used to gather round when a Bedouin would ask a question of the Prophet* because the Bedouin would often ask things that they wanted to ask but were too shy to ask.


News Topic
Piracy
A Brief discussion about the wroings of piracy (being a pirate or bandit). It is glorified in Hollywood but the reality of being a pirate is wrong. There are modern day pirates that we hear about - like the recent case near Somalia, or others in the Indian Ocean or the Far East. Piracy has been going on for many centuries and some nations even helped to build their empires on the spoils of piracy (like the Europeans, including Britain!).
Islam talked about the evils of being a pirate or bandit and there are specific punishments (Hudood) for bandits.
In modern times there are other instances when people take things from others without permission. People get mugged on the streets, in their cars (even their whole cars like the Formula 1 racer) or even get things stolen in the playground - whether its the newest mobile phone, iPad or trainers! Stealing is a sin and should be avoided.

7 November 2010

7 November 2010

Seerah of Muhammed*
*: May the peace blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

The start of the Battle of Badr
The Portico

Then Sa'd ibn Mu'adh came to the Prophet and said: "O Prophet of God, let us build for you a shelter and put thy riding camels in readiness beside it. Then will we meet our enemy, and if God strengthen us and make us victorious over them, that is what we fervently desire. But, if not, then thou canst mount and ride to join those whom we left behind us. For as to some of those who came not out with thee, O Prophet of God, even our love for thee is not greater than theirs, nor had they stayed behind, if they had known thou wouldst meet with war. Through them God will protect thee, and they will give thee good counsel and fight at thy side." The Prophet praised him and invoked blessings upon him, and the shelter was fashioned with branches of palms.

Utbah trying to stop the battle
Umayr al-Hakim, a respected Quraishi, said to Utbah: “"Father ofWalid, thou art the greatest man of Quraysh, and their lord and the one whom they obey. Wouldst thou be remembered with praise amongst them until the end of time?"
"How shall that be?" said 'Utbah.
"Lead the men back," said Hakim, "and take upon thyself the cause of thy slain confederate 'Amr." He meant that 'Utbah should eliminate one of the strong reasons for fighting and pay the blood-wite to the kinsmen of the man who had been killed at Nakhlah, whose brother 'Amir had in fact come to take his revenge on the field of battle. 'Utbah agreed to do all that he said, but urged him to go and speak to Abu Jahl, the man most likely to insist on war. Meantime he addressed the troops, saying: "Men of Quraysh, ye will gain naught by fighting Muhammad and his companions. If you lay them low, each man of you will for ever.look with loathing on the face of another who hath slain his uncle or his cousin or some yet nearer kinsman. Therefore turn back and leave Muhammad to the rest of the Arabs. If they slay him, that is what ye desire; and if not, he will find that ye have shown self-restraint towards him."
He no doubt intended to approach 'Amir al-Hadrami at once with a view of paying the blood-wite for his brother, but Abu jahl was too quick for him. He taunted 'Utbah with cowardice, with being afraid of death for himself and also for his son Abu Hudhayfah, who was in the ranks of the Muslims. And then Abu Jahl said: I swear his lungs are filled with terror when he saw Muhammed and his men, by Allah we will not return until Allah decides the issue between us and Muhammed, Utba is not sincere in what he says. He sees Muhammed and his men as fodder for camels awaiting slaughter and his own son is there among them He is scaring you for his own sake.Then he turned to 'Amir and urged him not to let slip his opportunity of revenge for his brother. "Arise," he said, "and remind them of thy covenant and of the slaying of thy brother." 'Amir leapt to his feet, and frantically stripping off his clothes, he began to utter cries of lamentation at the top of his voice. "Alas for 'Amr! Alas for 'Amr!" So the fire of war was kindled and men's souls were filled with violence and it was in vain for 'Utbah or anyone else to seek to turn them back.

Lining up to fight

The arab method of fighting was Al-kurru wal'-furh which is to attack and withdraw, then attack again then withdraw… this happens repeatedly. This is a very disorganised attack. The Prophet's* method of fighting was in ranks is called az-Zahf, which also probably employed by the Romans and the Persians. This method gives the leader a greater control over the army rather than just attacking and withdrawing in a disorganised fashion. And that is how The Prophet* fought in the majority of his battles.

The Prophet* now drew up his army, and he passed in front of each man to give them good heart and to straighten the ranks, bearing an arrow in his hand. "Stand in line, O Sawad," he said to one of the Helpers who was too far forward, and he gave him a slight prick in the belly with his arrow. "O Messenger of God, you hurt me," said Sawad, "and God hath sent thee with truth and justice, so give me my revenge." "Take it," said the Prophet, laying bare his own belly and handing him the arrow whereupon Sawad stooped and imprinted a kiss where it was his due to place the point of the shaft. "What made thee do this?" said the Prophet. And he answered: "O Messenger of God, we are now faced with what you see; and I desired that at my last moment with you -if so it be -my skin should touch your skin;" and the Prophet prayed for him and blessed him. The spirit he infused into his men was clearly witnessed by the valour of ‘Umair, a lad of sixteen, who flung away some dates he was eating crying out: "These (the dates) are holding me back from Paradise." So saying he plunged into the thick of the battle and died fighting bravely.

A light slumber came upon him, and when he woke he said: "Be of good cheer, Abu Bakr; the help of God hath come to thee. Here is Gabriel and in his hand is the rein of a horse which he is leading, and he is armed for war."!

Umaiya bin Khalaf
From Sa’d bin Mu'adh: Sa’d bin Mu'adh was an intimate friend of Umaiya bin Khalaf and whenever Umaiya passed through Medina, he used to stay with Sa’d, and whenever Sa’d went to Mecca, he used to stay with Umaiya. When Allah's Apostle arrived at Medina, Sa'd went to perform 'Umra and stayed at Umaiya's home in Mecca. He said to Umaiya, "Tell me of a time when (the Mosque) is empty so that I may be able to perform Tawaf around the Ka'ba." So Umaiya went with him about midday. Abu Jahl met them and said, "O Abu Safwan! Who is this man accompanying you?" He said, "He is Sa’d." Abu Jahl addressed Sa’d saying, "I see you wandering about safely in Mecca inspite of the fact that you have given shelter to the people who have changed their religion (i.e. became Muslims) and have claimed that you will help them and support them. By Allah, if you were not in the company of Abu Safwan, you would not be able to go your family safely." Sa’d, raising his voice, said to him, "By Allah, if you should stop me from doing this (i.e. performing Tawaf) I would certainly prevent you from something which is more valuable for you, that is, your passage through Medina." On this, Umaiya said to him, "O Sa’d do not raise your voice before Abu-l-Hakam, the chief of the people of the Valley (of Mecca)." Sa’d said, "O Umaiya, stop that! By Allah, I have heard Allah's Apostle predicting that the Muslim will kill you." Umaiya asked, "In Mecca?" Sa’d said, "I do not know." Umaiya was greatly scared by that news.
When Umaiya returned to his family, he said to his wife, "O Um Safwan! Don't you know what Sa’d told me? "She said, "What has he told you?" He replied, "He claims that Muhammad has informed them (i.e. companions that they will kill me. I asked him, 'In Mecca?' He replied, 'I do not know." Then Umaiya added, "By Allah, I will never go out of Mecca." But when the day of (the Ghazwa of) Badr came, Abu Jahl called the people to war, saying, "Go and protect your caravan." But Umaiya disliked to go out (of Mecca). Abu Jahl came to him and said, "O Abu Safwan! If the people see you staying behind though you are the chief of the people of the Valley, then they will remain behind with you." Abu Jahl kept on urging him to go until he (i.e. Umaiya) said, "As you have forced me to change my mind, by Allah, I will buy the best camel in Mecca. Then Umaiya said (to his wife). "O Um Safwan, prepare what I need (for the journey)." She said to him, "O Abu Safwan! Have you forgotten what your Yathribi brother told you?" He said, "No, but I do not want to go with them but for a short distance." So when Umaiya went out, he used to tie his camel wherever he camped. He kept on doing that till Allah caused him to be killed at Badr. Bukhari: Book-5 Volume-59 Hadith-286)
So Umaiya said that he would not leave Mecca, now when the call came to respond to the battle of Badr, Umaiya didn’t want to leave. So Abu Jahl brings him a mubkhura which is something in which you burn the oudh . Abu Jahl made fun of him by saying that Ummaiya is an old woman, and that he should use this like old women do. Abu Jahl indicated that Ummaiya was a coward. Abu Jahl tried until he convinced Umaiya to go with him. Umaiya went back home to prepare for the journey. His wife asked him if he forgot what his friend from Medina (Sa’d) told him. He responded that he remembers but he will just go with the Quraish and then come back. Ibn Kathir said that whenever the Quraish would stop on their way, Umaiya would make the intention that it was their last stop, but he eventually ended up entering the fray of the battle himself.

Aswad al-Makhzuhm and Utbah
Aswad al-Makhzuhm strode ahead of the others, clearly intending to drink from the wells behind the Prophet's* lines. Hamzah went out to meet him and struck him a blow which severed one of his legs below the knee, and a second blow which killed him.

Then Utbah, still smarting from the taunts of Abu Jahl, stepped from the ranks and gave the challenge for single combat; and for the further honour of the family his brother Shaybah and his son Walid stepped forward on either side of him. The challenge was immediately accepted by 'Awf of the Najjar clan of Khazraj, who had been one of the first six of the Helpers to pledge themselves to the Prophet; and with 'Awf stepped forward his brother Mu'awwidh. The third to accept the challenge was 'Abd Allah ibn Rawahah.
"Who are you?" said the challengers. When the men answered, 'Utbah said: "You are noble and our peers, yet have we no quarrel with you. Our challenge is against none but men of our own tribe." Then the herald of Quraish shouted: "O Muhammad, send forth against us our peers from our own tribe." The Prophet had not intended anything else, but the eagerness of the Helpers (Ansar) had caught him by surprise. Now he turned to his own family, since it was above all for them to initiate the battle. The challengers were two men of mature age and one youth. "Arise, O 'Ubaydah," he said. "Arise, O Hamzah, Arise, O 'Ali." 'Ubaydah was the oldest and most experienced man in the army, a grandson of Muttalib, and he faced 'Utbah while Harnzah faced Shaybah and 'Ali faced Wand.


Hadith

Nawawi's 40 Hadith ~ no.8 (Protection of Islam):

Abdullah bin Umer narrated that the messenger of Allah said: "I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the messenger of Allah and until they perform the prayers and pay the zakat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty."    [Bukhari and Muslim]

This is a very important Hadith but can be easily misunderstood. It reinforces the fact that Jihad is a core aspect of Islam and something that will continue until the Day of Judgement according to other Hadith. This Hadith must be taken into context and in conjunction with other aspects of Islam – such as the verse in Qur’an which states that ‘There is no compulsion in Religion’ [TMQ 2:256]. Muslims cannot force non-Muslims to become Muslims and in the history of Islam this was observed quite strictly. Islam is not tainted like other religions that forced others to convert: e.g., Christian conquests in North America, South America, the Spanish Inquisition etc. Dar-ul Islam (the land where Islam in implimented) has always tolerated its citizens practising other beliefs.

However, scholars have stated that this hadith refers to the situation where people are being denied the message of Islam. If there are obstacles to the Muslims spreading the word and message of Islam through peaceful dawah (invitation & teaching) and people are being prevented from hearing about the benefits of Islam, and getting to experience the Justice that comes with Islam, then it is permitted for the Amir / leader of the Muslims to remove those obstacles. If this cannot be done peacefully then he may have to resort to fighting. But the fight is not to convert people but to spread the word of Islam and the System of Islam so that people can actually understand the beauty of Islam better. This is not a recipe for all out war against all non-Muslims as history has clearly demonstrated that is not how to live.

The Prophet* also highlights the fact that both prayer  and Zakat are key essentials of Islam and people should not deny these, as did some people after the Prophet* died – hence Abu Bakr (ra) had to wage war against these people.

The rights of Islam are interpreted in many ways. Some scholars say that once a person has declared he/she is a Muslim then we accept that and do not delve into the matters of the heart or intention with these people. If people appear to do good actions that is fine. If people appear to do wrong actions then they should be punished by Islam according to the rules. Whether Allah forgives them or not is left for Allah to decide on the Day of Judgement and we should concern ourselves with how we implement the Law of Allah on earth and not accuse people of hypocrisy or insincerity. Hence, by declaring the Shahadah, the lives, property, wealth & honour of Muslims becomes immediately protected by the Muslim community and upheld by the rightful leader of the Muslims. The rights of Islam could also be interpreted as when a person declares Islam, they must then perform all the duties of a Muslim without missing anything out – of which prayer and Zakat are prominent examples. Hence Allah will reward His servant as needed. The ‘rights of Islam’ could also be interpreted as the laws of Islam that are implemented upon the Muslims by any rightful leader of the Muslims, which includes the Shariah and specific hudood punishments.

Homework: Talut and Jalut

One of the leaders of the children of Israel after Musa was Talut. He wanted to capture the Holy Land as promised to Musa through fighting and warfare. The followers of Musa refused to fight to get the land and so when that generation died a new generation of believers grew up. Talut took 80,000 fighting men to conquer the Holy Land and put the army through a series of tests to get a core dependable army that was firm on belief and Iman. After a long walk in the desert heat the army came across a river and Talut said that only those who didn’t drink (or only had 1 handful) were allowed to carry on. Some narrations say that only 4000 were left in the army!

Next he ordered them to face up to the people of Jalut (Goliath) who were known to be big, powerful and warriors. Many in the army declined to face the enemy, except for 314 hardcore fighters who had firm belief in Allah, and they would say that numbers are not important as sometimes small numbers can easily defeat larger armies. And for the duel with Jalut only 1 person stepped forward on 3 occasions – Prophet Dawud* who was a young boy of about 16.

Hence, the Sahabah would often compare those that fought at Badr with those in the army of Talut. True and firm believers. The best of the best !

31 October 2010

31 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

The Day before Badr

The Caravan Escapes

Abu Sufyan was very alert scouting the area near the wells of Badr and he asked the people there if they saw somebody here who seemed foreign. Abu Sufyan went to where their camels were and he then held some of the camel manure in his hand and he crushed it and this was the food of the camels in Medina. He rushed towards the coast changing his course thus was able to evade the Muslims and 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.

But 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.

Allah says: 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. TMQ (Sural Al-Anfal) 8:47

A Second Shura about fighting

The Prophet* realised that the caravan is trying to get away and instead of facing around 40 men with the caravan they might have to face an army of a thousand men. The Prophet* held a shura and asked the companions what they think. Abu Bakr Siddiq (ra) stood and spoke, Umar (ra) did the same, then Maqdad said something and in response: ‘O Messenger of Allah go forth to what Allah has commanded you to do and we are not going to say like the children of Israel told Musa (as): Go and fight with your Lord we are going to stay here. But we will fight in front of you, behind you, on your right, and to your left. And we will say ‘go forth and fight with your Lord, we will fight with you’. On hearing this the face of The Prophet* lit up, shined and then he stood up.

Some of the troops were not prepared to fight a war because they had left Medina with the intention to raid a caravan, though they were armed, they were not mentally prepared to face an army. That is why some were reluctant and inside their heart they wished they could just raid the caravan. Allah knows what is in the hearts of people: (A historian can only write what he observes he can never know about the thoughts or feelings of people).

[It is] just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling (TMQ 8:5)

This was because fighting is something disliked and this was their first time, some of them may not have had to face an enemy before.

Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not. (TMQ 2:216)

Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on. Remember, O believers], when Allah promised you one of the two groups - that it would be yours - and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers That He should establish the truth and abolish falsehood, even if the criminals disliked it. (TMQ 8: 6-7)

Preparing for the battle

The Prophet* stopped near Badr by an old man and inquired about, Quraish and about Muhammad and his Companions and what he had heard about them. The old man said, “I won't tell you before you tell me which party you belong to”. The Prophet* said, "If you tell us we will tell you." The man said, "Should this be for that?" Yes, he replied. The man said, “I have heard that Muhammad and his Companions went out on such-and-such a day. If that is true, today they are in such-and-such a place; and I heard that Quraish went out in such-and-such a day, and if this is true, today they are in such-and-such a place.” Meaning the one in which they actually were. “When he had finished he said, ‘Of whom are you?’ the Prophet* said, “We are from Mar."

The Prophet* returned to his Companions and he sent Ali Ibn Abi Talib, Az-zubair and Sa'd Ibn Abi Waqqas with a number of his Companions in quest for news. They arrested a servant belonging to the army of the Quraish. They asked him who he belongs to; he responded that he belonged to the army of Quraish, so they then beat him up and asked him about the location of Abu Sufyan, but the servant did not know where Abu Sufyan was. The sahabah then asked asked him who he knows about. He said that he knows the whereabouts of Abu Jahl, Abu Ummayya bin Khalaf, Utba bin Rabi’a and some other prominent members of the army of Quraish. They then would start beating him up to know about Abu Sufyan, so the man would agree to give information about Abu Sufyan, when the beating stopped he would then say that he doesn’t know. Having completed his Prayer, the Prophet* said, "When he told you the truth, you beat him: and when he lied, you leave him alone.” The Prophet* interrogated himself because the sahabah were not asking the right questions. The Messenger of Allah (saw) asked him how many are they, and he said, "Many," The Prophet* wanted then asked them how many camels do they slaughter every day, so the man said one day they would slaughter 10 camels and the next day they would slaughter nine, the Messenger of Allah (saw) said, 'The people are between nine hundred and a thousand.”

Just over 300

The muhajirun were 86 in number, Al-Aus were 61, and Al-Khazraj were a 170. In Bukhari Al-Baraa bin Aazib (ra) said: We the companions of The Prophet*, when we would talk about the battle of Badr, we would say that ‘the number of people who participated in the Battle of Badr is equal to the number of people who participated with Talut, after they passed the trial of the river. And the only ones who passed were the believers; we were al little over 310.’”

The Prophet* had banners, flags, slogans, and battle cries; this was all to encourage the soldiers to fight. The banner for the army during the Battle of Badr was white and it was handed to Musab ibn Umair. The Prophet* also had two black flags; one of them was called Al-Uqab, this was standard it was carried by Ali ibn abi Talib and the other black flag was given to one of the Ansar.

The entire army had only two horses one was with Zaubair and the other with Al-Maqdad bin Amr (ra). The Muslims had 70 camels; each camel as shared by three people. The Prophet* shared his camel with Ali Ibn Abi Talib and Marthad Ibn Abi Marthab.

Is this Wahy or Tactics?

When The Prophet* chose the location of the army Al-Habbab bin Al-Mundhir (ra) (one of the ansar) said: O Messenger of Allah! Is this the place about which Allah revealed to you, that; we should not advance beyond or stop before, or is this a question of opinion in warfare tactics?

The Prophet* told him that it is a matter of warfare tactics. Al-Mundhir suggested that the army should go ahead till they get to the well of Badr and stop there, stop up the wells beyond it, and construct a cistern so that they would have plenty of water; then they could fight their enemy who would have nothing to drink. The Prophet* agreed that this was an excellent plan and they acted accordingly.

The night before battle

The night before the battle started The Prophet* saw a dream that the army of Quraish very few in number than what it really was.

Remember, O Muhammad], when Allah showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allah saved [you from that]. Indeed, He is Knowing of that within the breasts. (TMQ 8:43)

The following morning it rained, though it was not a rainy season. Ibn Ishaq said that the valley was soft brown; the water from the sky dampened the earth for The Prophet* and his force but did not impede their progress but the Quraish had such rain fall upon them that they could not move ahead.

Also some of the Muslims woke up in a state of impurity. So to spare the Muslims of this uncomfortable feeling, Allah sent down water to cleanse them. This was spiritual cleaning in addition to the Earth becoming firm for them to march over.

 [Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet. (TMQ 8:11)

Ali ibn abi Talib said about the night before the battle that all of the Muslim army was asleep; this sleep was a blessing from Allah as mentioned in the ayat ‘He overwhelmed you with drowsiness’. Hence, some scholars say that sleeping before a battle is a sign of Iman, while sleeping during salah is a sign of hypocrisy

Ali ibn abi Talib said that the only one who was awake that night was The Prophet*.

[Remember] when you were on the near side of the valley, and they were on the farther side, and the caravan was lower [in position] than you. If you had made an appointment [to meet], you would have missed the appointment. But [it was] so that Allah might accomplish a matter already destined - that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence; and indeed, Allah is Hearing and Knowing. (TMQ 8:42)


Dhikr (Zikr) of Allah
Autumn is a special time of year and very beautiful - especially with all the leaves turning different colours. In ancient Britain the pre-Christian religions (pagans) believed it to be a special time of year too and had major festivals (such as Samhain) marking the transition into the colder winter. The Christians adopted this festival and remodelled it for a celebration of their saints - All Saints Day (hallows) and the night before was the Eve of Hallows. Hence, we find today people celebrating this event still - unaware of its pagan origins. Even some Muslims partake in the same celebrations.

Just over month after Ramadhan we should still be focussing on how best to worship Allah - in a consistent manner. And the richness of Autumn provides lots of opportunities for Muslims to Praise & Glorify Allah. We do it formally in our Salat (prayers) like in Sajood, Rukuh or standing up from Rukuh - but we should also do it outside of prayer time.

The other creation of Allah (mountains, trees, ocean, birds etc) all glorify and praise Allah continuously. How this happens we cannot always understand or comprehend. Just as we may work out the mechanism of what creates thunder & lightning - we may not understand the language of the clouds and how they communicate and praise Allah. Just as an alien or other creature studying Muslims as they say 'Alhamdulillah' may work out the mechanism of how the sound is produced but fail to undestand what is being said.

We should remember Allah often and be thankful to Allah for all His Bounties and Mercies. We should be praising & glorifying Allah morning and evening. Allah says in the Qur'an:
"Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungreateful to Me" TMQ 2:152

The Prophet* said: "Two words/phrases are light for the tongue but heavy in the scale and are dear to Ar-Rahman: Glorified & Praised be Allah [SubhanAllah Wa-bi Hamdi] and Glorified be Allah, The Almighty [SubhanAllah-il Azeem]". He also asked: "Are any of you capable of gaining a thousand good deeds everyday?" nad the companions asked how this could be done. The Prophet* replied "If one glorifies Allah a hundred times (saying SubhanAllah) - then one thousand good deeds will be registered to him."

Part of this glorification is the realisation that not a single leaf falls from a tree without the permission and knowledge of Allah. Indeed, Allah is worthy of All Praise. And we should remember Him as often as we can.

News Topic:

Indonesian Events ~ Earthquake, Tsumani & Volcano 

The Muslims of Indonesia, the modern country with the most Muslims living there, are being tested very much at the moment. As Muslims living far away - we should not be ignorant or uncaring of the plight of fellow Muslims. Indeed, we should be aware of all the less fortunate or oppressed people in earth. There are many things we can do - and the least of them is to remember them in our prayers and to ask Allah to make their lives easier. Also, we should not forget their plight even if it is not being mentioned on the news - because it take many years for communities to recover.