29 January 2012

Other Letters, Envy, future topics 
Seerah of Muhammed* 

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

A New Phase of Islamic Action

Al-Hudaibiyah Truce marked a new phase in the process of Islamic action and life of the Muslims. Quraish, a bitter enemy of Islam, now withdraws from the war arena and embraces a peaceful settlement with the Muslims, thus the third support of a tripartite enemy (Quraish, Ghatfan and the Jews) is broken, and being the holder of the banner of paganism in Arabia, the other pagans’ aggressive feelings towards Islam considerably subsided. Ghatfan Tribe no longer constituted any remarkable threat, and their provocative deeds were mainly Jewish-instigated actions. The Jews, after being banished from Madinah, resorted to Khaibar to change it into a hot bed of intrigues against the Prophet*. There, they used to hatch their plots, ignite the fire of dissension and allure the Arabs living in the vicinity of Madinah to join them with the aim of exterminating the new Islamic state, or at least inflict heavy losses on the Muslims. The Prophet*, not heedless of their devilish schemes, placed a decisive war with them as a first priority on his agenda shortly after the endorsement of the above-mentioned treaty. The treaty of Hudaibiyah allowed the Muslims to intensify their Islamic career and double up their ceaseless efforts in propagating their Da‘wah, and consequently give this sort of action preponderance over the military activities. Hence, we deem it imperative to divide this post-treaty stage into two sections:

1. Ceaseless peaceful efforts in propagating the Islamic Da‘wah (Call) and initiating a sort of correspondence with kings and princes of the neighbouring political entities.
2. Military activities.

The Prophet's Plans To Spread The Message Of Islam Beyond Arabia

Late in the six year A.H., on his return from Hudaibiyah, the Prophet* decided to send messages to the kings beyond Arabia calling them to Islam. In order to authenticate the credentials of his envoys, a silver seal was made in which were graven the words: “Muhammad the Messenger of Allah”.Envoys were chosen on the basis of their experience and knowledge, and sent on their errands in Muharram in the year 7 A.H., a few days before heading for Khaibar.

1.A Deputation to Abyssinia (Ethiopia):

Negus, king of Abyssinia (Ethiopia), his name was Ashama bin Al-Abjar, received the Prophet’s message, despatched by Amr bin Omaiyah Ad-Damari: “This letter is sent from Muhammad, the Prophet to Negus Al-Ashama, the king of Abyssinia (Ethiopia). Peace be upon him who follows true guidance and believes in Allah and His Messenger. I bear witness that there is no god but Allah Alone with no associate, He has taken neither a wife nor a son, and that Muhammad is His slave and Messenger. I call you unto the fold of Islam; if you embrace Islam, you will find safety,l “Say [O Muhammad*]: ‘O people of the Scripture (Jews and Christians), come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.’ Then, if they turn away, say: ‘Bear witness that we are Muslims.’ ” [3:64] Should you reject this invitation, then you will be held responsible for all the evils of the Christians of your people.”

When ‘Amr bin Omaiyah Ad-Damari communicated the Apostolic letter to Negus, the latter took the parchment and placed it on his eye, descended to the floor, confessed his faith in Islam and wrote the following reply to the Prophet.

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Negus Ashama to Muhammad, the Messenger of Allah. Peace be upon you, O Messenger of Allah! and mercy and blessing from Allah beside Whom there is no god. I have received your letter in which you have mentioned about Jesus and by the Lord of heaven and earth, Jesus is not more than what you say. We fully acknowledge that with which you have been sent to us and we have entertained your cousin and his companions. I bear witness that you are the Messenger of Allah, true and confirming (those who have gone before you), I pledge to you through your cousin and surrender myself through him to the Lord of the worlds.”

The Prophet* had asked Negus to send Ja‘far and his companions, the emigrants to Abyssinia (Ethiopia), back home. They came back to see the Prophet* in Khaibar. Negus later died in Rajab 9 A.H. shortly after Tabuk Ghazwa. The Prophet* announced his death and observed prayer in absentia for him. Another king succeeded Negus to the throne and another letter was sent to him by the Prophet* but whether or not he embraced Islam is still a question not answered yet.

2.Letter to the Vicegerent of Egypt, called Muqawqas:

The Prophet* wrote to Juraij bin Matta, called Muqawqas, vicegerent of Egypt and Alexandria saying: “In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad slave of Allah and His Messenger to Muqawqas, vicegerent of Egypt. Peace be upon him who follows true guidance. Thereafter, I invite you to accept Islam. Therefore, if you want security, accept Islam. If you accept Islam, Allah, the Sublime, shall reward you doubly. But if you refuse to do so, you will bear the burden of the transgression of all the Copts. l “Say [O Muhammad*]: ‘O people of the Scripture (Jews and Christians), come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.’ Then, if they turn away, say: ‘Bear witness that we are Muslims.’ ” [3:64]

Hatib bin Abi Balta‘a, who was chosen to communicate the message, requested an audience with Muqawqas before imparting the contents of the letter. He addressed Egypt’s vicegerent saying: “There used to be someone before you who had arrogated the status of the Supreme Lord, so Allah punished him and made an example of him in the Hereafter, and in this life; therefore, take warning and never set a bad example to others.” Muqawqas answered: “We are in no position to relinquish our religion except for a better one.” Hatib resumed: “We invite you to embrace Islam, which will suffice you all what you may lose. Our Prophet has called people to profess this Faith, Quraish and the Jews stood against him as bitter enemies, whereas Christians stood closest to his Call. Upon my life, Moses’s news about Christ is identical to the latter’s good tidings about the advent of Muhammad; likewise, this invitation of ours to you to embrace Islam is similar to your invitation to the people of Torah to accept the New Testament. Once a Prophet rises in a nation, he is eligible for positive response, hence you are subject to the same Divine Law. Bear in mind that we have not come to dissuade you from religion of Christ but rather bidding you to adhere to its tenets.” Muqawqas meditated over the contents of the letter deeply and said: “I have come to the conviction that this Prophet bids nothing abominable; he is neither a straying magician nor a lying soothsayer. He bears the true manifest seeds of Prophethood, and so I will consider the affair deeply.” He took the parchment and ordered that it be kept in an ivory casket. He called a scribe to write the following reply in Arabic: “In the Name of Allah, the Most Beneficent, the Most Merciful. From Muqawqas to Muhammad bin ‘Abdullah: Peace be upon you. I have read your letter and understood its contents, and what you are calling for. I already know that the coming of a Prophet is still due, but I used to believe he would be born in Syria. I am sending you as presents two maids, who come from noble Coptic families; clothing and a steed for riding on. Peace be upon you.” It is noteworthy that Muqawqas did not avail himself of this priceless opportunity and he did not embrace Islam. The presents were accepted; Maria, the first maid, stayed with the Prophet*, and gave birth to his son Ibrahim; the other Sirin, was given to Hassan bin Thabit Al-Ansari.
 
3. A Letter to Chosroes, Emperor of Persia:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, the Messenger of Allah to Chosroes, king of Persia. Peace be upon him who follows true guidance, believes in Allah and His Messenger and testifies that there is no god but Allah Alone with no associate, and that Muhammad is His slave and Messenger. I invite you to accept the religion of Allah. I am the Messenger of Allah sent to all people in order that I may infuse fear of Allah in every living person, and that the charge may be proved against those who reject the Truth. Accept Islam as your religion so that you may live in security, otherwise, you will be responsible for all the sins of the Magians.”

‘Abdullah bin Hudhafa As-Sahmi was chosen to carry the letter. This envoy carried it to the king of Bahrain but we do not know as yet if the latter despatched to Chosroes by one of his men or chose ‘Abdullah himself.

Meantime Chosroes had heard from other sources of the growing power of the Arab king of Yathrib who claimed to be a Prophet. So he dispatched an order to Badhan, his viceroy in the Yemen, asking for further and clearer information about Muhammad. Badhan forthwith sent two envoys to Medina, so that they could see for themselves and bring him back news. Following a fashion that was prevalent at the Persian court, they had shaved their beards and grown long moustaches. Their appearance was abhorrent to the Prophet. "Who bade you do this?" he exclaimed. "Our lord," they said, meaning Chosroes." "My Lord," said the Prophet* "hath bidden me grow my beard and cut short my moustache." He sent them away, telling them to return to him the next day. That night Gabriel told him that on the same day there had been an uprising in Persia in which Chosroes had been killed, and his son now reigned in his stead. So when the envoys returned he told them of this, and bade them inform their master the viceroy. Then he said: "Tell him that my religion and mine empire will reach far beyond the kingdom of Chosroes; and say unto him from me: Enter Islam, and I will confirm thee in what thou hast, and I will appoint thee king over thy people in the Yemen."

They returned to San'a', not knowing what to think, and delivered the message to Badhan, who said: "We will see what befalleth. Ifwhat he said be true, then is he a Prophet whom God hath sent." But even before he had had time to send a man to Persia to find out the truth of the matter, a messenger arrived from Siroes, the new Shah, announcing what had happened, and claiming their allegiance. Instead of replying, Badhan entered [slam, and so did his two messengers and other Persians who were with him. He then sent word to Medina, and the Prophet confirmed his rule over the Yemen. That was the beginning of the fulfilment of what had been revealed in the first flash of light from the trench.The Prophet's letter reached Mada'in after the death of Chosroes, so it was delivered to his successor, whose sole answer was to tear it in pieces. "Even so, 0 Lord, tear from him his kingdom," said the Prophet when he heard of this.
 
4. Letter to Heraclius

Covered last week.
 
5. A Letter to Mundhir bin Sawa, Governor of Bahrain:

The Prophet* despatched ‘Al-‘Ala’ bin Al-Hadrami to the governor of Bahrain, carrying a letter inviting him to embrace Islam. In reply, Al-Mundhir bin Sawa wrote the following letter: “Allah’s Messenger*! I received your injunctions. Prior to this, I read your letter, which you wrote to the people of Bahrain extending to them an invitation to Islam. Islam appealed to some of them and they entered the fold of Islam, while others did not find it appealing. In my country, there live Magians and Jews, and therefore you may inform me of the treatment to be extended to them.”

The Prophet* wrote the following letter in reply to his: “In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, Messenger of Allah to Mundhir bin Sawa. Peace be on you! I praise Allah with no associate, and I bear witness that Muhammad is His slave and Messenger. Thereafter, I remind you of Allah, the Mighty, the Glorious. Whoever accepts admonition, does it for his own good. Whoever follows my messengers and acts in accordance with their guidance, he, in fact, accepts my advice. My messengers have highly praised your behaviour. You shall continue in your present office. Give the new Muslims full chance to preach their religion. I accept your recommendation regarding the people of Bahrain, and I pardon the offences of the offenders; therefore, you may also forgive them. Of the people of Bahrain whoever wants to go on in their Jewish or Magian faith, should be made to pay Jizya (poll-tax).”
 
6. A Letter to Haudha bin ‘Ali, Governor of Yamama:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, Messenger of Allah to Haudha bin ‘Ali: Peace be upon him who follows true guidance. Be informed that my religion shall prevail everywhere. You should accept Islam, and whatever under your command shall remain yours.”

The envoy chosen was Sulait bin ‘Amr Al-‘Amiri, who after communicating his message, carried back the following reply to the Prophet*: “The Faith, to which you invite me, is very good. I am a famous orator and poet, the Arabs highly respect me and I am of account among them. If you include me in your government, I am prepared to follow you.”

The governor then bestowed a reward on Sulait and presented him with clothes made of Hajr fabric. Of course, he put all those presents in the trust of the Prophet*: The Prophet* did not accept Haudha’s demand. He usually turned down such peremptory tone, and would say that the whole matter was in the Hand of Allah, Who gave His land to whoever He desired. Gabriel later came with the Revelation that Haudha had died. The Prophet*, in the context of his comment on this news, said: “Yamama is bound to give rise to a liar who will arrogate Prophethood to himself but he will subsequently be killed.” In reply to a question relating to the identity of the killer, the Prophet said “It is one of you, followers of Islam.”
 
7. A Letter to Harith bin Abi Shamir Al-Ghassani, King of Damascus:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, Messenger of Allah to Al-Harith bin Abi Shamir. Peace be upon him who follows true guidance, believes in it and regards it as true. I invite you to believe in Allah Alone with no associate, thenceafter your kingdom will remain yours.” Shuja‘ bin Wahab had the honour of taking the letter to Harith, who upon hearing the letter read in his audience, was madly infuriated and uttered: “Who dares to disposs me of my country, I’ll fight him (the Prophet),” and arrogantly rejected the Prophet’s invitation to the fold of Islam.
 
8. A Letter to the King of ‘Oman, Jaifer, and his Brother ‘Abd Al-Jalandi:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad bin ‘Abdullah to Jaifer and ‘Abd Al-Jalandi. Peace be upon him who follows true guidance; thereafter I invite both of you to the Call of Islam. Embrace Islam. Allah has sent me as a Prophet to all His creatures in order that I may instil fear of Allah in the hearts of His disobedient creatures so that there may be left no excuse for those who deny Allah. If you two accept Islam, you will remain in command of your country; but if you refuse my Call, you’ve got to remember that all your possessions are perishable. My horsemen will appropriate your land, and my Prophethood will assume preponderance over your kingship.”

‘Amr bin Al-’As, who was chosen to carry the letter.

Through these letters, the Prophet managed to communicate his Message to most monarchs at that time; some believed, while others remained obdurate and persisted in their disbelief. However, the idea of embracing Islam, and the advent of a new Prophet preoccupied all of them.

Nawawis 40 Hadith

Hadith No.35 (Nawawi's 40 Hadith): Abu Hurairah reported that the Messenger of Allah*, said: "Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour." [Muslim]

Only the start of this wonderful Hadith was discussed. The remainder will be discussed next time (i/A).

Some important points included:

Unity is one of the greatest objectives of Islam. There are many verses in the Qur'an that urge Muslims to unite. In Surah al-'Imran, Ayah 103, Allah says: And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves. This is a very well-known verse to Muslims. In Surah al-Taubah, Ayah 71, Allah says: The believing men and women are 'awliya' (loyal) to one another. There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says: “….and be not divided among yourselves.”

So in the same verse the Muslims are asked to be united and prevented from disunity. The Qur'an contains many such verses, for example: Surah al-'Imran Ayah 105-107; Surah al-Hujurat Ayah 10; Surah al-An'am Ayah 153 and 159; and in Surah al-Rum Ayah 31-32. All of these verses and many others in the Qur'an forbid the division or split of the Muslim community. Moreover, we have many hadiths that command the Muslims to be united. One hadith is recorded by Imam Muslim: "Verily Allah likes three things for you and disapproves three things for you: He is pleased with you but you worship Him and disassociate anything with him; that you hold fast to the Rope of Allah and not to be scattered (disunited); and He disapproves for you irrelevant talk, persistent questioning, and wasting of wealth." We find that Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim Ummah. This Hadith 35 falls in the latter category.

Envy (al-Hasad)

The first action that the hadith forbids is envy (al-hasad). Muslim scholars like Imam Ghazali and others define envy as disliking to see a person receiving a bounty and wishing that he or she (the receipient) would lose it. Ibn Rajab gives a different and broader definition. He states in his definition that it is part of human nature that a person dislikes anyone to be better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:

1. There are some people who will make the effort through action or speech to abolish the bounty received by someone whom they envy.
2. There are others who will then try to get that bounty transferred to them. So they firstly try to take it away from the person they envy and then they try to get it for themselves. For instance, if a certain person is offered a certain position or authority, the envious one will try to do something by hand or by speech to take away that position or authority from that person. Then he will try to get that status or position transferred to himself.
3. There are those who, whenever they envy someone, do not harm him or her. They do not even wish the loss of the bounty from the envied one. Instead, they make the effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: "If this bounty is wordly virtues or worldly bounties, there is no benefit in that." For example, if you see someone who has a Mercedes, and you try to attain a similar car for yourself, then there is no benefit in that. But if it is a righteous virtue, then it is good.
4. 5. There are some people who, whenever they feel envy, do their best to stop it and they will do a favour or something good for the person whom they envied. In addition, they will also make du'a for that person until they love him - because envy is usually associated with hatred. They will wish that the envied ones are better than them - they do not bother themselves if others have things which are better than what they have. Ibn Rajab says these people are the best category of true believers since everyone is subject to indulge or be trapped by envy or being envious of others.
5. There are some people who do not make any effort by action or speech to harm the one whom they envy. Ibn Rajab says this category of people can be of two types:

• The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says this type of person is excused from punishment.
• The one who thinks about envy and practices it again and again. He does not make any effort to fight it even though he does not do any harm by action or speech. But he actually enjoys and practices envy - he wishes that the bounty of the envied one will be lost. Consequently, this person is subject to punishment.

Why is envy (hasad) forbidden?

It can cause - by the permission of Allah - harm to others whom are envied. Consequently, they are considered as evil acts in Islam. They can cause - even by just wishing - the harming of a person. It is the virtue of Shaitan. And it is also the virtue of Jews to envy other people. This is mentioned in Surah al-Baqarah, Ayah 109 and in Surah al-Nisa', Ayah 54.

The Prophet* warned Muslims against envy when he said "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves." [Recorded by Imam Ahmad and Al-Tirmidhi]

A Sign That One has the Disease of Hasad

According to ibn Uthaimeen, one of the strong signs that a person is inflicted with the disease of hasad is that they always try to conceal the virtues and goodness of others. They don’t like it when others talk about the good that another person has done. Hasad is also one of the greatest causes of backbiting, in that the person likes to put down other people rather than highlight their good points. If you are prone to pointing out others negative points, you may be suffering from hasad or that other evil disease that Satan suffered from – pride.

How to Free Oneself of the Disease or Effects of Hasad

If you feel you may be suffering from the problem of envy, realise that this is dangerous for your religion and therefore your soul. Consider deeply its evil and destructive effects, and know that it is displeasing to Allah and destructive to human relationships. If the feeling of envy comes to you, do whatever you can to repel it, think of something else, read Qur’an or perform a prayer. If you cannot get the thoughts our of your mind, then realise that they are only thoughts and if you don’t act on them, you will remain sinless. You should try to improve your actions towards the one that you feel envy for, develop you relationship and earn Allah’s pleasure. Realise that the true bounties are not the bounties of this world, but the bounties of the Hereafter. Concentrate on those and work towards that greater goal. With a change of focus, you will not worry about what others in this world are receiving.

Future Circles:

Topics that the children (and adults) wanted covering in future Study Circles included:

Fiqh topics:

• Music & clapping
• Transplants
• Medical dissection
• Birthdays
• Halal marriage

Other Topics:

• Discussing other main religions – similarities and differences with Islam
• Celebrating our Deen – why we should be happy and proud
• How difficult is it for a Muslim to practice their religion today compared with when Islam began
• Evolution and Big Bang
• Famous Converts
• Was Islam spread by the sword
• Bullying
• Basics of Belief
• Age certificated video games
• The rewards of charity and Zakat; how to set up a charity
• Responsibilities for actions
• Death and funerals
• Life of other Prophets (Ibrahim and Isa)
• Signs of the End of the World
• Main criticisms of Islam and how to challenge these
• Stories and interpreting them
• Bad language and cursing
• Unifying the Muslims
• The role of Women in Islam
• Real meaning of ‘Jannah is under the mother’s feet’
• Tafsir of some Surahs

Teenager issues:

• The relationship between teenage children and their parents – the importance of rules, respect, etiquette in the family
• The creation of a happy daily balance for children – prayer, entertainment, schoolwork and family interaction

Children's Feedback: 
Muslim Inventions ~ advanced glassmaking

News Topic

Ship wreck off Italian coast: Costa Concordia

22 January 2012

Letter to Heraclius

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

The Prophet*’s Letter to Heraclius

The letter was delivered by Dihya to the Governor of Busra (Al-Harith Al-Ghassani), who then forwarded it to Heraclius. The Prophet* sent him with the letter to Heraclius towards the end of the 6th year after the Hijrah. Dihya reached Heraclius in the month of Al-Muharram in the beginning of the year 7 H. Busra was a city between Al-Medina and Damascus (not the present day Basra in Iraq). Al-Harith bin Shamir Al-Ghassani, the governor of Busra, forwarded the letter to Heraclius. It is recorded in the Musnad of Al-Bazzar that Dihya handed the letter to Heraclius himself.

The letter said: “In the name of Allah, the entirely merciful, the especially merciful From Muhammad….” The majority of scholars say that it is the sunnah to start a letter with one’s own name as the Prophet* did here. It is also narrated that when Heraclius was presented with the letter, his nephew was also present. This nephew mocked the letter when he heard it and said, “Don’t read it, because he started the letter with his own name,” but Heraclius emphatically rejected this suggestion.

The letter said: “To Heraclius, the ruler of the Romans”. The Prophet* avoided addressing him as “King,” because Islamic law essentially deposes him from his rule. However, he did not deprive him of all respect, in order to soften his heart to Islam. In some narrations, it is mentioned that Heraclius’ nephew objected to the Prophet* not addressing Heraclius as “The King of the Romans.”

The letter said: “Peace be upon him, who follows the guidance (to the right path)”. This is similar to the words of Allah regarding Musa and Haroon amid (what took place with) Fur’awn (Pharaoh) in the Qur’an: “…indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance! (Ta-Ha 20:47)”. If it is asked, how a disbeliever can be greeted with the Islamic greeting of salaam, the answer is that the correct meaning of Peace here is salvation from the punishment of Allah upon whomsoever submits (to correct guidance).” That is why the verse above is immediately followed by: “’Truly, it has been revealed to us that the torment will be for him who denies [believes not in Islam], and turns away (from the truth and obedience of Allah)” (Ta-Ha 20:48)” The meaning is clarified in a later part of the letter, “if you reject this (invitation of Islam) you will also carry the sin (of misguiding your) subjects.” And since Heraclius did not “follow the guidance (to the right path),” he has no peace from the torment of Allah.

The letter said: “I invite you to Islam. Embrace Islam and you will be safe; Allah will double your reward, I invite you to testify that there is no deity worthy of being worshipped except Allah and Muhammad is His Prophet*” . In the narration recorded by Muslim, “I invite you with the call to Islam.” Meaning with the word that identifies with Islam, which is bearing witness that there is no deity worthy of worship other than Allah and that Muhammad is the messenger of Allah.

In the Book of Jihad in Sahih Al-Bukhari, the author has narrated that the letter said: “Embrace Islam, embrace Islam; your reward will be doubled.” The command to embrace Islam was repeated possibly for emphasis, or the first was a command to enter Islam and the second to remain steadfast, as Allah said in the Qur’an, “O you who believe! Believe in Allah, and His Messenger….” (4:136).

The letter said: “Allah will double your reward”. This is in accordance with what Allah said in the Qur’an “Those to whom We gave the Scripture before it, – they believe in it (the Qur’an). And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what we have provided them.” (Al-Qisas 28:52-54). He would receive a double reward either due to the fact that he already believed in his own Prophet (Jesus) and would go on to believe in the Prophet Muhammad*, or he would receive a double reward for becoming a Muslim and leading his subjects to Islam.

The letter said: “…and if you reject this (invitation of Islam) you will carry the sin of (misguiding your) subjects”. In the original Arabic the word used is ‘upon you would be the sin of the peasants, but as the scholars pointed out, ‘peasants’ here is an expression used to mean ‘subjects of the kingdom’ or ‘the weak, who follow those higher in status and power’. This means that ‘you will carry along with your sin, the sin of the subjects’. This does not contradict the words of Allah, “and no bearer of burdens will bear the burden of another”; Because the burden of one person will not be carried by another person, however the one who not only does evil but causes others to follow him in that evil carries two parts of the burden. One for the sinful act itself and the other for causing others to sin as well.

The letter said: “And (Allah said in the Qur’an): ‘O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).’ (3:64).

Abu Sufyan meets the King

‘Abdullah bin ‘Abbas informed that Abu Sufyan bin Harb informed him that Heraclius had sent for him while he was in a camel-caravan (from Quraish). They were merchants doing business in Al-Sham (area comprising preset-day Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Prophet* had a truce with Abu Sufyan and the infidels of Quraish. So they went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had Roman governors around him. Then he called for them and his translator (translating Heraclius’ questions) said: “Whom amongst you is the most closely related to this man who claims to be a Prophet*?”

Abu Sufyan replied, “I am the nearest relative to him (amongst the group).”

Heraclius said, “Bring him (Abu Sufyan) close to me and let his companions come forward and make them stand behind his back.” He then told his translator, “Tell them (Abu Sufyan’s companions) that I will ask him (Abu Sufyan) about this man (the Prophet*) so if he lies to me deny what he says.” Abu Sufyan added, “By Allah! Had I not been afraid of my companions exposing my lies, I would have lied about him. The first question he asked me was:

‘What is his family status amongst you?’

I replied, ‘He belongs to a good (noble) family amongst us.’

Heraclius further asked: ‘Has anybody amongst you ever claimed the same (i.e. to be a Prophet*) before him?’

I replied, ‘No.’

He said, ‘Was anybody amongst his ancestors a king?’

I replied, ‘No.’

Heraclius asked, ‘Do the nobles or the weak (and poor) follow him?’

I replied, ‘It is the weak who follow him.’

He said, ‘Are his followers increasing or decreasing?’

I replied, ‘They are increasing.’

He then asked, ‘Does anybody amongst those who embrace his religion become displeased with the religion and renounce it?’

I replied, ‘No.’

Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet*)?’

I replied, ‘No. ‘

Heraclius said, ‘Does he betray (break his promises)?’

I replied, ‘No. We are in a truce with him but we do not know what he will do in it.’ I could not find opportunity to insert anything (against the Prophet*) except that.

Heraclius asked, ‘Have you ever had a war with him?’

I replied, ‘Yes.’

Then he said, ‘What was the outcome of the battles?’

I replied, ‘Sometimes he was victorious and sometimes we.’

Heraclius said, ‘What does he order you to do?’

I said, ‘He tells us to worship Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep up the ties with our relatives.’

Heraclius said to his translator: “Tell him, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Prophet*s come from noble families amongst their respective peoples.

I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement.

Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah.

I then asked you whether the noble people followed him or the weak. You replied that it was the weak who followed him. And in fact all the Prophet*s have been followed by this very class of people.

Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact such is the way of true faith, until it is complete in all respects.

I further asked you whether there was anybody who, after embracing his religion, became displeased with his religion and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the heart and mixes with it completely.

I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray.

Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste.

If what you have said is true, he will very soon occupy this place underneath my feet and I knew (from the scriptures) that he was going to appear but I did not expect that he would be from you (your people), and if I knew I could reach him, I would go out of my way to meet him and if I were with him, I would certainly wash his feet.’

Heraclius responds

Heraclius then asked for the letter sent by Allah’s Prophet* which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius. He read the letter, which said: (In the name of Allah, the Entirely Merciful, the Especially Merciful).

Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry (in the Royal Court) and people raised their voices and we were turned out of the court.

Then I told my companions: “The matter of Ibn Abi Kabsha (the Prophet*) has become so great that even the King of Sons of Yellow (i.e. Romans) is afraid of him”. Then I remained sure that he (the Prophet*) would be the conqueror in the near future until I embraced Islam (i.e. Allah guided me to it).”

(The sub narrator Al-Zuhri adds) “And Ibn An-Natuur – the Governor of llya’ (Jerusalem) and a friend of Heraclius- was the head of the Christians of Al-Sham. Ibn An-Natuur said that once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning with a sad mood. Some of the dignitaries of the Roman state asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At night when I looked at the stars, I saw that the King of those who practice circumcision has become the conqueror. Who are they who practice circumcision?’ The people replied, ‘Except the Jews nobody practices circumcision and you should not worry about them (the Jews). Just issue orders to kill every Jew present in the country.’ While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah’s Prophet* to Heraclius was brought in. After having questioned this messenger, he (Heraclius) ordered his men to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’ (After hearing that) Heraclius remarked that, “The kingdom of these people has appeared”. Heraclius then wrote a letter to his friend in Rome who was as strong as Heraclius in knowledge. Heraclius then left for Hims (a city in Syria) and stayed there until he received the reply to his letter from his friend who agreed with his opinion about the emergence of the Prophet* and the fact that it was Muhammad*. On that Heraclius invited all the heads of the Romans to assemble in his palace at Hims. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, ‘O Romans! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet* (i.e. embrace Islam).’ (Upon hearing the views of Heraclius) the people ran towards the gates of the palace like wild donkeys but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in his audience. (When they returned) he said, ‘What I said just now was only to test your steadfastness upon your religion, and I have seen it.’ The people prostrated before him and became pleased with him, and this was the end of Heraclius’s story (in connection with his being called to Islam).

ompanions prayed over him and buried him, and made a mosque at the place of his burial; then they went to join the Prophet* in Medina.'

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Celebration of 5 years of the Study Circle

By the Grace and Permission of Allah, this Study Circle has been going strong for the past 5 years. Thanks to all the people involved and make du'a that it continues and the learning grows.
All the Good is from Allah and any mistakes are mine alone.

The participants were requested to think about things that they wanted to cover in future Study Circles...

15 January 2012

Al-Hudaibiyah (part 4): Lessons and Returning Home

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

Umer is beckoned by the Prophet* after revelation of Surah al-Fath
These are the realities of the clauses of the truce treaty and as it seems they all function in favour of the nascent Islamic state. However, two points in the treaty made it distasteful to some Muslims, namely they were not given access to the Holy Sanctuary that year, and the seemingly humiliating attitude as regards reconciliation with the pagans of Quraish. Umer, unable to contain himself for the distress taking full grasp of his heart, went to the Prophet* and said: “Aren’t you the true Messenger of Allah?” The Prophet* replied calmly, “Why not?” Umer again spoke and asked: “Aren’t we on the path of righteousness and our enemies in the wrong?” Without showing any resentment, the Prophet* replied that it was so. On getting this reply he further urged: “Then we should not suffer any humiliation in the matter of Faith.” The Prophet* was unruffled and with perfect confidence said: “I am the true Messenger of Allah, I never disobey Him, He shall help me.” “Did you not tell us,” rejoined Umer, “that we shall perform pilgrimage?” “But I have never told you,” replied the Prophet*, “that we shall do so this very year.” Umer was silenced. But his mind was disturbed. He went to Abu Bakr and expressed his feelings before him. Abu Bakr who had never been in doubt as regards the Prophet*’s truthfulness and veracity confirmed what the Prophet* had told him. In due course the Chapter of Victory (48th) was revealed saying: • “Verily, We have given you [O Muhammad] a manifest victory.” [48:1]
This was revealed to the Messenger* whilst he was marching back to Medina, words of satisfaction to the believers and instilling fear within the hearts of the Kuffar and Munafiqoon, encased within Surah al-Fath. When addressing the Muslims he announced: ‘Today such a thing has been sent down to me, which is more valuable to me than the world and what it contains.” After which he recited the complete Surah. Within its verses was a reminder for them of the responsibilities of the Muslims towards the Muslims, their duty to convey the message of Islam to the world. The Messenger of Allah* summoned Umer and imported to him the happy tidings. Umer was overjoyed, and greatly regretted his former attitude. He used to spend in charity, observe fasting and prayer and free as many slaves as possible in expiation for that reckless attitude he had assumed.

The Prophet* asks the Abyssinian Muslims to return
The Prophet* had also sent word to Ja'far bin Abi Talib that it would please him if he and his community would now come to live in Medina. Ja'far forthwith set about making preparations for the journey, and the Negus gave them two boats.

Al-Hudaibiyah Treaty: Lessons and Impact

• A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allah called “a manifest victory”. How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms. Quraish in the light of the articles of the treaty, had indirectly relinquished its claim to religious leadership, and admitted that they were no longer interested in people other than Quraish, and washed their hands of any sort of intervention in the religious future of the Arabian Peninsula. The Muslims did not have in mind to seize people’s property or kill them through bloody wars, nor did they ever think of pursuing any coercive approaches in their endeavours to propagate Islam, on the contrary, their sole target was to provide an atmosphere of freedom as regards ideology or religion: • “Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.” [18:29]
• The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet* went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Mecca, two years later, he had 10,000 men with him. The article of the treaty pertaining to cessation of hostilities for ten years points directly to the utter failure of political haughtiness exercised by Quraish and its allies, and functions as evidence of the collapse and impotence of the war instigator.
• The Muslims had been obliged to lose those advantages in return for one seemingly in its favour but does not actually bear any harm against the Muslims, i.e., the article that speaks of handing over believing men who seek refuge with the Muslims without their guardians’ consent to Quraish. At first glance, it was a most distressing clause and was considered objectionable in the Muslim camp. However, in the course of events, it proved to be a great blessing. The Muslims sent back to Mecca were not likely to renounce the blessings of Islam; contrariwise, those very Muslims turned out to be centres of influence for Islam. It was impossible to think that they would become apostates or renegades. The wisdom behind this truce assumed its full dimensions in some subsequent events. When the Sahabah were privy to this information they were filled with tranquillity and were more than willing to engage in the acts of statesmanship which had inspired the Treaty of Hudaibiyah. What dawned upon the Muslims and also ourselves as we look back at these events are the following important offshoots of this treaty.
• Firstly, it established within the region the legitimacy of the Islamic State which the Muslims had established in Medina. They were no longer the motley crew of rebels as the Quraish and the rest of the tribes had viewed, they were a state which possessed territory, with a head of state and were now treated as such. Although seen as minor in significance it meant that the surrounding tribes and indeed the regional players saw an equal player in the region who they could ally with and thus extend the influence of Islam.
• Secondly, The Quraishi propaganda was neutralised. The Muslims were not a bunch of bloodthirsty and ignorant mercenaries seeking economic domination; they were people who sought Justice and nothing more than to spread the message of Islam. Conversely, it was the Quraish who were antagonistic and war hungry, this something that the Muslims built on and accounted for the fast spread of the authority of Islam. The treaty created a positive public opinion for Islam and the Muslims - through their actions in attempting to go peacefully to Mecca. This public opinion victory was a great propaganda tool in favour of the Muslims and  worked against the Quraish, with the respect for the authority of the Quraish now greatly diminished due to their hypocritical actions. [We talked about this hypocrisy before.] Now, the society in Mecca and amongst the wider Arabs was more sympathetic to the Muslims with the debunking of many of the myths that were previously circulating about the Muslims. People could see Islam in action, with a single leader and unified body, and they liked what they saw!
• Thirdly, The Muslims were able to put down the Jewish plot to ally with the Quraish and thus create a war on two fronts for the Muslims to contend with. This was because the Jews of Khaibar had planned to ally with the Quraish to attack and finish off the Islamic State of Medina. The Quraish could not initiate hostilities against the Muslims, therefore could not ally with the Jews of Khaibar. The result of this was the skilful isolation of a potential enemy. This also meant that the Muslims could consolidate the rule with the region and then gave them breathing space in order to initiate delegations and then expeditions to the Roman and Persian empires and territories. This also shows how astute political manoeuvres can be used effectively to promote Islam – which is what the Prophet* did as part of the public journey and response to the treaty. This showed true statesmanship. The Prophet* managed to conceal his real aims from the enemy of his political desires as we see that after the treaty he then redoubled his efforts to rid the Muslims of the people of Khaibar and other tribes who were active in plotting against the Muslims. Hence, the Prophet commenced his Jihad against other nations and tribes to expand the message of Islam. This treaty effectively isolated the people of Khaibar.
• The Prophet* did not accept anyone's advice in signing the treaty of Hudaibiyah his ignored usage of Shura is defined clearly in the Sunnah of the Prophet* . He* sought advice in the battle of Uhud, as to whether to fight inside or outside of Madina. Likewise, he* sought Shura in the battle of Badr regarding where to camp. He* also sought advice from the Sahabah in the case of the slander against Aa'isha . These were all of the permissible forms of advice. In any matter where Allah had already decided His hukm (ruling), the Prophet* did not consider the objection of the majority of the Sahabah , responding that he was sent to obey Allah and not any other. Clearly then, there is no Shura upon a hukm of Allah, as is conveyed by the following ayah, the tafseer for which was given above: "It is not for a believer, man or woman, when Allah and His Messenger have decided a matter that they have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error" [TMQ Al-Ahzab: 36]. Also, the Prophet* did not involve himself in Shura (consultation) when conducting the treaty negotiations (as he had done before) which shows that this was revelation (wahy) that he was following – and he mentioned this to the Companions on numerous occasions. Hence, this treaty should not be used to justify modern treaties where Muslims appear weak and give away their rights and land – as modern dictators and leaders of Muslim countries are in a habit of doing for the last few hundred years!
• This incident also goes to demonstrate the unshakeable Iman of the Muslims when they were asked to stick together and agree to something which they clearly didn’t like – also, not apparently achieving their objective (Umrah). Furthermore, it highlights their courage and readiness to sacrifice for the sake of Islam – when they gave the Pledge (Bayah) of Ridwan. Furthermore, the Muslims in Mecca were given glad tidings and moral support through the visits of Uthman, and they became an effective pocket of believers in the enemy stronghold in Mecca.
• Finally, the Muslims were now seen as regional players on the international scene. The treaty finally legitimised the Muslims and their Islamic State and gave confidence to other people and tribes to do formal business with the Muslims, as they has seen that the arch-enemies (Quraish) had now been forced to recognise the power and authority of the Muslims. Hence the Muslims were now not seen as rebels, renegades or outcasts but serious people with a message worth listening to. This also demonstrates that sometimes peace is more effective than war, through these negotiations. Hence, those that were exposed to Islam after this event was greatly increased. Thereupon, more people embraced Islam (see above). As this treaty provided a degree of security – no longer an existential threat from Quraish – the Muslims could consolidate. As part of this the Prophet finally called back the back-up community of Muslims in Abyssinia because of the new security situation.

Abu Basir and his Guerrilla Army
After the Prophet* had reached Medina, Abu Basir, who had escaped from Quraish, came to him as a Muslim; Quraish sent two men demanding his return, so the Prophet*  handed him over to them. Abu Basir of the Bani Thaqif was a young man whose family had come from Ta'if and settled in Mecca as confederates of the Bani Zuhrah. He had entered Islam and they had imprisoned him, but he escaped and made his way to Medina on foot, arriving there shortly after the Prophet*'s return from Hudaybiyah, He was soon followed by an envoy of Quraish who demanded his return. While giving Abu Basir the same words of comfort that he had given to Abu Jandal, the Prophet* told him that he was bound by the treaty to deliver him into the hands of the envoy. The Companions, including Umer, were now more or less reconciled to the terms of the treaty, so when Abu Basir was led off by the man of Quraish and the freed slave he had brought with him for support, those Emigrants and Helpers who were present serenely echoed the words of the Prophet*: "Be of good cheer! God will surely find thee a way out."
Their hopes were realised sooner than was expected. Despite his youth, Abu Basir was a resourceful man and at the first halt he contrived to get the sword of the envoy and to kill him, whereupon the freedman, Kawthar by name, fled headlong back to Medina. He entered the Mosque unopposed and threw himself at the feet of the Prophet*, who happened to be there and who said as he approached: "This man hath seen some terrible thing." Kawthar gasped out that his fellow had been killed and that he himself was all but killed, and it was not long before Abu Basir himself appeared with the drawn sword in his hand. "O Prophet* of God," he said, "thine obligation hath been fulfilled. Thou didst return me unto them, and God hath delivered me." "Alas for his mother!"! said the Prophet*. "What a fine firebrand for war, had he but other men with him!" But if Quraish sent further envoys to demand his return he would be bound to comply, as he had done in the first case. Such an idea however was far from the mind of Abu Basir, who now suggested that the arms and the armour of the dead man together with the camels should be treated as booty, divided into five parts and distributed according to the law. "If I did that," said the Prophet*, "they would hold that I had not fulfilled the terms I swore to keep." Then he turned to the terrified survivor of the two Meccans. "The spoil plundered from thy fellow is thy concern," he said. "And take thou back this man to those who sent thee," he added, indicating Abu Basir, Kawthar turned pale: "O Muhammad," he said, "I value my life. My strength is not enough for him, nor have I the hands of two men." The Muslims had fulfilled their obligation, but the representative of Quraish had refused to take custody of the prisoner. So the Prophet* turned to Abu Basir and said: "Go whither thou wilt."
He made his way to the shores of the Red Sea, with the words "had he but other men with him" still in his ears. Nor was he the only one who had taken note of this veiled authorisation and instruction. Umer had been intent on what had passed; and he contrived to pass the Prophet*'s words on to the Muslims in Mecca, together with information about Abu Basir's whereabouts which he soon learned from friendly men of the coastal tribes who came to Medina. Now Suhail's son, Abu Jandal, was no longer closely guarded by his protectors as he had been by his father; and in any case the treaty had made for a general slackening of vigilance in Mecca as to the watch kept on the young Muslim prisoners, for Muhammad had shown that if they escaped to Medina he would keep to his word and return them. So Abu Jandal made his way to Abu Basir, and other youths did the same, including WalId, the brother of Khalid. Abu Basir made with them a camp at a strategic point on the Meccan caravan route to Syria. They recognised him as their leader and he led them in prayer and advised them on questions concerning the rites and other aspects of the religion, for many of them were recent converts, and they greatly respected him and gladly obeyed him. Quraish had been rejoicing in the re-established safety of their favourite road to the north. But no less than seventy young men joined Abu Basir's camp, and they became the terror of the caravans. Finally, after they had suffered the loss of many lives and much merchandise,
Quraish sent a letter to the Prophet* asking him to take guerrilla army into his community, and promising that they would not ask for them to be returned to Mecca. So the Prophet* wrote to Abu Basir that he could now come to Medina with his companions. But meantime the young leader had fallen seriously ill and when the letter arrived death was close upon him. He read it and died clasping it between his hands. His companions prayed over him and buried him, and made a mosque at the place of his burial; then they went to join the Prophet* in Medina.'

 

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Surah al-Fath (48)

In the name of Allah, the Beneficent, the Merciful
Verily, We have given you (O Muhammad*) a manifest victory. (1)
That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path; (2)
And that Allah may help you with strong help. (3)
He it is Who sent down As-Sakinah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allah belong the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise. (4)
That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise), to abide therein forever, and He may expiate from them their sins, and that is with Allah, a supreme success, (5)
And that He may punish the Munafiqun (hypocrites), men and women, and also the Mushrikun men and women, who think evil thoughts about Allah, for them is a disgraceful torment, And the Anger of Allah is upon them, and He has cursed them and prepared Hell for them — and worst indeed is that destination. (6)
And to Allah belong the hosts of the heavens and the earth. And Allah is Ever All-powerful, All-Wise. (7)
Verily, We have sent you (O Muhammad*) as a witness, as a bearer of glad tidings, and as a warner (8)
In order that you (O mankind) may believe in Allah and His Messenger*, and that you assist and honour him*, and (that you) glorify (Allah's) praises morning and afternoon. (9)
Verily, those who give Bai'ah (pledge) to you (O Muhammad*) they are giving Bai'ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm, and whosoever fulfils what he has covenanted with Allah, He will bestow on him a great reward. (10)
Those of the bedouins who lagged behind will say to you: "Our possessions and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if He intends you hurt or intends you benefit? Nay, but Allah is Ever All-Aware of what you do. (11)
"Nay, but you thought that the Messenger* and the believers would never return to their families; and that was made fair-seeming in your hearts, and you did think an evil thought and you became a useless people going for destruction." (12)
And whosoever does not believe in Allah and His Messenger*, then verily, We have prepared for the disbelievers a blazing Fire. (13)
And to Allah belongs the sovereignty of the heavens and the earth, He forgives whom He wills, and punishes whom He wills. And Allah is Ever Oft-Forgiving, Most Merciful. (14)
Those who lagged behind will say, when you set forth to take the spoils, "Allow us to follow you," They want to change Allah's Words. Say: "You shall not follow us; thus Allah has said beforehand." Then they will say: "Nay, you envy us." Nay, but they understand not except a little. (15)
Say (O Muhammad SAW) to the bedouins who lagged behind: "You shall be called to fight against a people given to great warfare, then you shall fight them, or they shall surrender. Then if you obey, Allah will give you a fair reward, but if you turn away as you did turn away before, He will punish you with a painful torment." (16)
No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not for fighting). And whosoever obeys Allah and His Messenger (Muhammad SAW), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment. (17)
Indeed, Allah was pleased with the believers when they gave the Bai'ah (pledge) to you (O Muhammad SAW) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory, (18)
And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise. (19)
Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path. (20)
And other (victories and much booty, He promises you) which are not yet within your power, indeed Allah compasses them, And Allah is Ever Able to do all things. (21)
And if those who disbelieve fight against you, they certainly would have turned their backs, then they would have found neither a Walî (protector, guardian) nor a helper. (22)
That has been the Way of Allah already with those who passed away before. And you will not find any change in the Way of Allah. (23)
And He it is Who has withheld their hands from you and your hands from them in the midst of Mecca, after He had made you victors over them. And Allah is Ever the All-Seer of what you do. (24)
They are the ones who disbelieved (in the Oneness of Allah — Islamic Monotheism), and hindered you from Al-Masjid al-Haram (at Mecca) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them, and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His Mercy whom He wills, if they (the believers and the disbelievers) had been apart, We verily would have punished those of them who disbelieved, with painful torment. (25)
When those who disbelieve had put in their hearts pride and haughtiness — the pride and haughtiness of the time of ignorance — then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger ( SAW) and upon the believers, and made them stick to the word of piety (i.e. none has the right to be worshipped but Allah), and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything (26)
Indeed Allah shall fulfil the true vision which He showed to His Messenger* [i.e. the Prophet* saw a dream that he has entered Mecca along with his companions, having their (head) hair shaved and cut short] in very truth. Certainly, you shall enter Al-Masjid al-Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory. (27)
He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), that He may make it (Islam) superior over all religions. And All-Sufficient is Allah as a Witness. (28)
Muhammad* is the Messenger of Allah, And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad SAW till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). (29)

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