25 March 2012

Battle of Mutah, 41 Inclination and desires
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Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

Looking after Hamzah’s Daughter - 'Umarah
One day soon after the return to Medina, the Prophet* was woken from an afternoon siesta by the sound of a somewhat heated discussion. He recognised the voices of 'Ali, Zayd and Ja'far, and it was evident that they were all three at odds with each other. It was also evident that the more they argued, the further they were from reaching an agreement. Opening the door of the room he was in, he called them to him and asked what was the cause of their dispute. They exclaimed that it was a question of honour, as to which of them had most right to be the guardian of Hamzah's daughter, who had been in 'Ali's house ever since her arrival from Mecca. "Come to me," said the Prophet, "and I will judge between you." When they were all seated he turned first to 'Ali and asked him what he had to say for himself. "She is mine uncle's daughter," he said, "and it was I who brought her out from Mecca, and I have most right to her." The Prophet* then turned to Ja'far, who said: "She’s mine uncle's daughter, and her mother's sister is in my house." His wife Asma' was 'Umarah's maternal aunt. As to Zayd, he simply said "She is my brother's daughter," for the Prophet* had made the pact of brotherhood between Hamzah and Zayd when they first came to Medina, and Hamzah had made a testament leaving Zayd in charge of his affairs. There was no doubt that each of the three was convinced that he had the best right to the honour in question. So before pronouncing his judgement the Prophet* spoke words of praise to each one of them. It was then that he said to Ja'far: "Thou art like me in looks and in character."? Not until he saw that he had made each one of them happy did he voice his decision, which was in favour of Ja'far. "Thou hast most right to her," he said. "The mother's sister is as a mother." Ja'far said nothing, but rose to his feet and circled around the Prophet* with the steps of a dancer. "Ja'far, what is this?" said the Prophet. He answered: "It is that which I have seen the Abyssinians do in honour of their kings. If ever the Negus gave a man a good reason to rejoice, that man would rise and dance about him."

‘Ubaidah bin Al-Jarrah and the whale (Rizq from Allah)
The invasion of Al-Khabt (diluted yoghurt) took place in the year eight Hijri i.e. before Al-Hudaibiyah Treaty. Abu ‘Ubaidah bin Al-Jarrah led three hundred horsemen to observe a caravan belonging to Quraish. Because of the inadequacy of food supplies, they began to starve so much that they had Khabt (diluted yoghurt), hence the appellation "The Army of Al-Khabt". One of the men slaughtered nine camels at three times, three each time at different stages of the mission. Abu ‘Ubaidah, the leader of the campaign prohibited him from doing so as they didn't have the means to pay back for the camels. Their rations became one date per day and they realised the value of this when the dates ran out! The sea was generous and presented them with an animal called Al-‘Anbar (sperm- whale) so rich in fat that they subsisted on it for half a month. Abu ‘Ubaida got the tallest person to ride standing up on the tallest camel and yet he could not touch to arched rib bone of the whale. When they came back home, they narrated the story to the Prophet* , who commented that it was provision granted by Allah, and asked them to share him some of its meat. This campaign came chronologically prior to Al-Hudaibiyah Treaty because of and after which the Muslims stopped intercepting Quraishi caravans.

The Battle of Mu'tah
It was the most significant and the fiercest battle during the lifetime of the Messenger of Allah*, a preliminary and a prelude to the great conquests of the land of the Christians. It took place in Jumada Al-Ula 8 A.H. / September 629 A.D. Mu'tah is a village that lies on the borders of geographical Syria. The Prophet* had sent Al-Harith bin 'Umair Al-Azdi on an errand to carry a letter to the ruler of Busra. On his way, he was intercepted by Sharhabeel bin 'Amr Al-Ghassani, the governor of Al-Balqa' and a close ally to Caesar, the Byzantine Emperor. Al-Harith was tied and beheaded by Al- Ghassani. Killing envoys and messengers used to be regarded as the most awful crime, and amounted to the degree of war declaration. The Prophet* was shocked on hearing the news and ordered that a large army of 3000 men be mobilized and despatched to the north to discipline the transgressors. It was the largest Muslim army never mobilized on this scale except in the process of the Confederates Battle.
Zayd bin Haritha was appointed to lead the army. Ja'far bin Abi Talib would replace him if he was killed, and 'Abdullah bin Rawaha would succeed Ja'far in case the latter fell. A white banner was raised and handed over to Zayd. The Prophet* recommended that they reach the scene of Al-Harith's murder and invite the people to profess Islam. Should the latter respond positively, then no war would ensue, otherwise fighting them would be the only alternative left. He ordered them: "Fight the disbelievers in the Name of Allah, neither breach a covenant nor entertain treachery, and under no circumstances a new-born, woman, an ageing man or a hermit should be killed; moreover neither trees should be cut down nor homes demolished." At the conclusion of the military preparations, the people of Medina gathered and bade the army farewell. 'Abdullah bin Rawaha began to weep at that moment, and when asked why he was weeping, he swore that it was not love for this world nor under a motive of infatuation with the glamour of life but rather the Words of Allah speaking of Fire that he heard the Prophet* reciting: "There is not one of you but will pass over it (Hell); this is with your Lord, a Decree which must be accomplished." [19:71]
The Muslim army then marched northward to Ma'an, a town bordering on geographical Syria. There news came to the effect that Heraclius had mobilized a hundred thousand troops together with another hundred thousand men of Lakham, Judham and Balqain - Arabian tribes allied to the Byzantines. The Muslims, on their part had never thought of encountering such a huge army. They were at a loss about what course to follow, and spent two nights debating these unfavourable conditions. Some suggested that they should write a letter to the Prophet* seeking his advice. 'Abdullah bin Rawaha was opposed to them being reluctant and addressed the Muslims saying: "I swear by Allah that this very object which you hold in abhorrence is the very one you have set out seeking, martyrdom. In our fight we don't count on number of soldiers or equipment but rather on the Faith that Allah has honoured us with. Dart to win either of the two, victory or martyrdom." In the light of these words, they moved to engage with the enemy in Masharif, a town of Al-Balqa', and then changed direction towards Mu'tah where they encamped. The right flank was led by Qutba bin Qatadah Al-'Udhari, and the left by 'Ubadah bin Malik Al-Ansari. Bitter fighting started between the two parties, three thousand Muslims against an enemy fiftyfold as large.
Zayd bin Haritha, the closest to the Messenger's heart, assumed leadership and began to fight tenaciously and in matchless spirit of bravery until he fell, fatally stabbed. Ja'far bin Abi Talib then took the banner and did a miraculous job. In the thick of the battle, he dismounted, hamstrung his horse and resumed fighting until his right hand was cut off. He seized the banner with his left hand until this too was gone. He then clasped the banner with both arms until a Byzantine soldier struck and cut him into two parts. he was posthumously called "the flying Ja'far" or "Ja'far with two wings" because Allah has awarded him two wings to fly wherever he desired there in the eternal Garden. Al-Bukhari reported fifty stabs in his body, none of them in the back. 'Abdullah bin Rawaha then proceeded to hold up the banner and fight bravely on his horseback while reciting enthusiastic verses until he too was killed.
Thereafter, a man, from Bani 'Ajlan, called Thabit bin Al-Arqam took the banner and called upon the Muslims to choose a leader. The honour was unanimously granted to Khalid bin Al-Waleed, a skilled brave fighter and an outstanding strategist. It was reported by Al-Bukhari that he used nine swords that broke while he was relentlessly and courageously fighting the enemies of Islam. He, however, realizing the grave situation the Muslims were in, began to follow a different course of encounter, revealing the super strategy-maker, that Khalid was rightly called. He reshuffled the right and left flanks of the Muslim army and introduced forward a division from the rear in order to cast fear into the hearts of the Byzantine by deluding them that fresh reinforcements had arrived. The Muslims engaged with the enemies in sporadic skirmishes but gradually and judiciously retreating in a fully organized and well-planned withdrawal.
The Prophet*received instant news of the battle through the Angels. As the Prophet*described the battle the tears were flowing down his cheeks, and when the time came for the prayer he led it and immediately withdrew from the Mosque instead of turning to face the congregation as was his wont. He did the same again at sunset, and yet again after the night prayer.
Meantime he had been to the house of Ja'far. "O Asrna'," he said, "bring me Ja'far's sons." With some misgivings at the gravity of his face she fetched the three boys. The Prophet*kissed them, and then again his eyes filled with tears and he wept. "O Messenger of God," she said, "dearer than my father and my mother, what makes you weep? Hath news reached thee of Ja'far and his companions?" "Even so," he said. "They were struck down this day." She uttered a cry of lamentation, and women hastened to her side. The Prophet*returned to his house, and ordered food to be prepared for the family of Ja'far during the next days. "Their grief doth busy them", he said, "beyond caring for their own needs." Umm Ayman and Usamah and the rest of Zayd's family were in his house. He had already condoled with them; and as he returned, Zayd's little daughter came out into the street in tears, and seeing him she ran into his arms. He now wept unrestrainedly, and as he clasped the child to him his body shook with sobs. Sa'd ibn 'Ubadah happened to pass by at that moment and searching in himself for words of comfort, he murmured: "O Messenger of God, what is this?" "This," said the Prophet*, "is one who loveth yearning for his beloved." That night the Prophet*had a vision of Paradise, and he saw that Zayd was there, and Ja'far and 'Abd Allah and the other martyrs of the battle; and he saw Ja'far flying with wings like an Angel. At dawn he went to the Mosque; his Companions sensed that the weight of his sorrow had left him; and after the prayer he turned as usual to face the congregation. Then he went again to Asrna', to tell her of his vision; and she was greatly consoled.
The Byzantines, seeing this new strategy, believed that they were being entrapped and drawn in the heart of the desert. They stopped the pursuit, and consequently the Muslims managed to retreat back to Medina with the slightest losses. The Muslims sustained twelve martyrs, whereas the number of casualties among the Byzantines was unknown although the details of the battle point clearly to a large number. Even though the battle did not satisfy the Muslims' objective, namely avenging Al-Harith's murder, it resulted in a far-ranging impact and attached to the Muslims a great reputation in the battlefields. The Byzantine Empire, at that time, was a power to be reckoned with, and mere thinking of antagonizing it used to mean self-annihilation, let alone a three-thousand-soldier army going into fight against 200,000 soldiers far better equipped and lavishly furnished with all luxurious conveniences. The battle was a real miracle proving that the Muslims were something exceptional not then familiar. It is said that only 12 Muslims died in the battle.

Hadith 41 (of Nawawi's Forty Hadith)
Hadith 41: Inclinations and Desires according to Islam
Abu Muhammad 'Abdullah bin Amr bin al-'As reported that the Messenger of Allah*, said: "None of you (truly) believes until his desire or inclination is in accordance with what I have brought or subservient to what I came with." [al-Maqdidsi]
This hadith is similar to His statement   "But no, by your Lord, they can have no Faith [Iman] until they make you (O Muhammad) judge in all disputes between them" [Surah an-Nisaa', 65].   In Surah al-Ahzab Ayah 36, Allah says: It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.
The reason for the revelation of the first ayah, as related by al-Bukhari, was as follows :  Az-Zubair had a quarrel with a man from amongst the Ansar over the use of water from a stream, so they both went to the Messenger of Allah* for judgement between them. So he* said: "O Zubair, irrigate your land and then let the water flow to [the land of] your neighbour." Through this, he* encouraged az-Zubair to pardon his neighbour and to make affairs easy for him. However, the Ansari then said : "[You have judged in his favour] because he is the son of your uncle". So the colour of the face of the Messenger of Allah* changed [from anger], and he said : "O Zubair, hold back the water [in your land] until it rises to the level of the stems [of the trees], and then let it flow [to your neighbours land]". And by this the Messenger of Allah* indicated to az-Zubair the means by which the Ansari could be corrected from his error [of not submitting to the judgement of the Prophet*].
And it has been authenticated from the Prophet* in another hadith that he* said : "By the One in Whose Hand is my soul, none of you believes until I am more beloved to him than his father or child or the whole of mankind". Abu az-Zinaad said that this is from the Comprehensive Speech of the Prophet*, as he has combined in these few, simple words great meaning and import. This is so since the types of Love are three: the Love which arises from a feeling of respect and greatness, such as the Love of ones parents; the Love which arises from compassion and mercy, such as the Love of ones child; and the Love which arises from seeing in another [person] traits which are similar to ones own, such as the Love of the whole of mankind in general. Thus all the types of Love have been enumerated [by the Prophet* in this hadith].
And the import of the hadith is that one must not surrender ones soul to [any person] other than the Messenger*. And the Companions used to be alongside the Prophet* in fighting their own fathers and sons and brothers [who were polytheists], and Abu 'Ubaydah killed his own father due to his harming the Messenger of Allah*. And on the Day of Badr, Abu Bakr faced his own son, 'Abd-ur-Rahmaan, in the hope that he would be able to overcome him and kill him. So whosoever finds similar to this in his self then he can be assured that his desires are subservient to that which the Prophet* brought.
It is an obligation on every single believer to love what Allah loves and to hate what Allah hates to a degree that will motivate them to fulfill his or her obligations. If that love is increased above the level which will lead to fulfilling the preferable acts (mandoub), this is considered an additional preferable level. At the same time, he should hate or dislike what Allah hates or dislikes to the extent that will lead him to avoid all the prohibitions. If that level leads him to avoid what needs to be avoided, then that is an additional level that Allah will reward him for.
In the two Sahihs of Al-Bukhari and Muslim it is related that the Prophet*, said: "None of you will be truly a believer until I become more beloved to him than himself, his children, his family, and all the people." The true love necessitates that one has to follow whatever has been commanded by Allah and the Prophet*, as stated in Surah al-Imran Ayah 31-32: Say (O Muhammad*): "If you (really) love Allah then follow me, Allah will love you and forgive your sins. And Allah is Oft-Forgiving, Most Merciful." Say (O Muhammad*): "Obey Allah and the Messenger." But if they turn away, then Allah does not like the disbelievers.
The true believer is one who loves Allah and the Prophet*, truly and sincerely from his or her heart, and loves whatever Allah loves and whatever the Prophet*, loves, and hates whatever Allah hates and whatever the Prophet*, hates or dislikes. This love will lead him to act in accordance with these likes and dislikes. If someone acts in a different way, the obligatory love to Allah and the Prophet*, is not complete and has a defect. In this case, he has to repent and do his best to fulfill all the obligatory levels to achieve complete love to Allah and towards His Prophet*. All the sins or disobedience that take place as a result of desires happen because self-desire is given a higher degree or outweighs the love of Allah and the love of the Prophet*. Allah attributes this in the Qur'an to the disbelievers. In Surah al-Qasas Ayah 50, Allah says: But if they answer you not, then know that they only follow their own lusts. And who is more astray than the one who follows his own lusts, without guidance from Allah?
Allah also commanded one of his Prophets not to follow his desires. In Surah Saad Ayah 26, Allah says: And follow not your desire, for it will mislead you from the Path of Allah. Allah has made restraining desires one of the conditions to be fulfilled in order to enter Paradise. Allah says in Surah al-Nazi'at Ayah 40-41: But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts. Verily, Paradise will be his abode.
Anyone who does anything that contradicts with the Message that Allah sent His Prophet*, with and violates any of the instructions or prohibitions, is a person who is following his own desires. It should be noted that desire has to do with likes and dislikes. Likes and dislikes are not the main goal. Scholars say that the main point here is not to be influenced by those likes or dislikes. If someone likes something that violates the shari'ah, this person is following his own desires. If that person is influenced by those likes or dislikes, this will lead to an act. The act will lead to forms of actions which either pleases or displeases Allah. In both cases, the person has full responsibility and accountability. The responsibility and accountability are not for the likes or dislikes. They are for what the likes or dislikes lead him to. It is known that following the desires is the reason behind many evil acts and it is also the basis for bid'ah (heresy). When someone follows his desires without evidence or truth, this will lead him to fall into bid'ah easily. And those who are misled by their desires are the first to follow misconceptions, as stated by many scholars. Whenever there is a misconception they easily fall into problems or troubles.
Muslims must be sincere in their efforts to fight self-desires. The issue is not to like or dislike but what the result of this likes or dislikes is. For instance, if someone is sleeping before dawn in the early morning and then he hears the call for Fajr prayer but is too lazy or sleepy to wake up to perform the salah, this is considered following his self-desires. Everyone likes to sleep but the problem is the result of this leads us to delay or miss the Fajr prayer ( a wajibat). Another example is food. There are many things that we can eat but if they are not halal, we have to refrain from consuming them. A third example is the love of money. To like money is one thing but to be misled by money is a problem because this will lead the heart to be enslaved to money and the worldly life. This explains why the scholars say that committing sins is actually a result of desires. We should make the shari'ah as the judging authority for everything we do. Before we do something, we should ask ourselves: Is this act based on a sound reason? If the answer is not, then we are following the desires. This is why Allah labels the Qur'an as Al-Furqan or as the criterion that distinguishes what is right and what is wrong.
Tips to Control your Desires
There are signs of following desires. One of the signs is neglecting or turning away from seeking beneficial 'ilm (the needed knowledge of Islam). Another sign of following desires is turning one's back from the guidance that the Prophet*, has come with. One scholar mentions that the objective of shari'ah is to keep Muslims away from desires so that the believer will be a servant to Allah willingly and become an honest servant of Allah. He also states that following one's desires with regard to the rulings of shari'ah is a problematic issue where a person might use tricks to fulfill his desires, using deception in order to evade the rulings of shari'ah. With regards to how one can control and deal with one's desires, firstly Al-Imam Al-Shatibi says that the main thing is to make the law of shari'ah and its rulings as a judging authority that every Muslim should respect, appreciate, and comply with. Secondly, some other scholars mention feeling Allah's presence, seeking knowledge, and the continuance remembrance of Allah are the ways of controlling self-desires. Thirdly, Imam Ibn Qayyim mentions about 50 ways of dealing with self-desires. Even those who are already influenced by self-desire can use any of these ways to get rid of their self-desires. He mentions this in his book Rawdat al-Muhebin (Garden of Lovers). The following are 15 selected ways:
1. Strong resolution.
2. Patience.
3. Self-courage.
4. Considering consequences.
5. Reflecting that Muslims have been created for a great mission which cannot be fulfilled except by controlling one's desires.
6. Not to be enslaved by self-desires.
7. To know that Satan is the enemy that gets through the servants of Allah. Satan uses desires to influence people.
8. To know that following self-desires will lead to someone's destruction and punishment by Allah.
9. To know that fighting desires by making an effort in order not to be influenced by the desires is one of the greatest forms of jihad. Fighting desires is the essential message of Islam. Muslims are required to make every effort to adhere to the teachings of the Qur'an and Sunnah.
10. To know that the one who lets the desires take over and lead him will spoil his intellectual opinion.
11. To know that following desires will weaken the eagerness for performing good deeds. The opposite is also true in this case - that is, not following desires leads to strengthening one's motivation to perform good deeds.
12. To know that not being misled by desires will lead to the honour in this life and the Hereafter.
13. To know that following desires is the main cause of the spiritual heart disease and the remedy of the disease is to not follow desires. We have to make jihad to fight desires otherwise we will not be able to fight our enemies.
14. To know that seeking knowledge and feeding it by performing the preferable acts will strengthen one's faith.
15. To know that we need to be enlightened by the Qur'an and Sunnah. This requires us to make the effort to recite the Qur'an in order to know the meaning and the wisdom behind the ayahs.

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