8 July 2012

Seerah of Muhammed*

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

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

Reconnoitring The Weapons of The Messenger Of Allah*:

The spies that Malik had already dispatched to spy Muslim forces, returned with their limbs smashed. “Woe unto you! What happened to you?” Said Malik. They said: “We have seen distinguished people on spotted horsebacks. What you see, would not have happened if we had been firmly together.”

Reconnoitring The Enemy's Weapon:

News about the enemy’s marching were conveyed to the Messenger of Allah* , so he sent out Al-Aslami with orders to mix with people, stay with them so that he would be able to know their news and to convey it to the Messenger of Allah* when he turns back. That was exactly what he managed to do.

The Messenger Of Allah* Leaves Mecca For Hunain

On Shawwal, the ninth, the captive day, the Messenger of Allah* left Mecca accompanied by twelve thousand Muslims. Ten thousand of those had previously shared in Mecca Conquest. A great number of the other two thousand, who were Makkans, had recently embraced Islam. That march was on the nineteenth day of his conquest to Mecca. He borrowed a hundred armours with their equipment from Safwan bin Umaiyah. Before setting out, the Prophet had sent to Safwan to borrow a hundred coats of mail which he was known to possess, and the weapons that went with them. "O Muhammad," said Safwan, "is it a question of 'Give or I will take?'" "It is a loan to be returned," said the Prophet, whereupon Safwan agreed to provide the camels for the transport of the armour and arms which he handed over to the Prophet when they had reached their final camp. He appointed ‘Itab bin Usaid as a governor over Mecca and appointed Mu'adh ibn Jabal, a young but well informed man of Khazraj, to instruct converts in all matters that concerned the religion. When it was evening time, a horseman came to the Messenger of Allah* and said: “I have climbed up so and so mountains and came across Hawazin with their riding camels, livestock and sheep. Hawazin wholly were gathered together there.” The Messenger of Allah* smiled then and said: “They will all be Muslims’ spoils tomorrow, if Allah wills.”

The Tree and superstitions

On their way to Hunain they saw a great green Nabk plant, that was called Dhat-Anwat (the one with suspenders). That was because the Arabs used to hang their weapons on it, slay beasts under it and keep to it. So some of army members asked the Messenger of Allah* to make them a Nabk with suspenders as the one they had. “Allah is the Greatest of all!” He said, “I swear by the One in Whose Hand is Muhammad’s soul, that you have just said what the people of Moses said to him. They said ‘Make us a god as the one they have.’ Surely you are ignorant people. These are Sunnah, but you will follow and comply with the modes of life of those who preceded you.” Seeing how great in number the army was, some of them said: “We shall not be defeated.”

Guarding the Muslims before battle

That night Anas bin Abi Murthid Al-Ghanawi volunteered to guard (Ribat) after the Prophet* gave him specific instructions on where to go and what to do. When the nigh was over, at Fajr time, he returned and told the Prophet* that he didn’t see anything, nor did he leave his station except to pray or answer the call of nature. The Prophet* praised him and said that his reward for standing guard that nigh was Jannah!

Ribat means standing in guard of the borderlines, at the places feared to be attacked by the enemies of Islam, and a Murabit is the person garrisoned there, who has dedicated himself to Jihad (striving / fighting) in the Cause of Allah and defending His Deen (Religion) and his Muslim brothers. There are many Hadith that have been mentioned on the merits of staying in guardian and defence of the Muslim frontiers in the Cause of Allah for you Muslim brothers who are yearning to stand guarding the frontiers in the Cause of Allah such as: It is narrated on the authority of Sahl ibn Sa'd that the Messenger of Allah* said, "Ribat (guarding the Muslim frontiers) in the Cause of Allah for one day is better than this world and whatever is on it; and the place occupied by the whip of one of you in Paradise is better than this world and whatever is on it; and a morning or an evening's journey that a Servant travels in the Cause of Allah is better than this world and whatever is on it. " [Al-Bukhari, Muslim, Al-Tirmidhy, and others]. It is also narrated on the authority of Salman that he heard the Messenger of Allah* saying, "Ribat (guarding the Muslim frontiers) for one day and night is better than Sawm (Fasting) for one month and standing its nights in prayer. Anyone who dies doing it will continue to receive the reward for that deed he used to do and will continue to have his Rizq (sustenance) and will be safe from Fitan (trials of death and within the grave). " [Muslim]

The Ambush And Panic: The Islamic Army Stunned The Archers And The Attackers

The Muslim army arrived at Hunain. Malik bin ‘Awf, who had previously entered the valley by night, gave orders to his army to hide inside the valley and lurk for the Muslims on roads, entrances, narrow hiding places. His orders to his men were to hurl stones at Muslims whenever they caught sight of them and then to make a one-man attack against them.

The sky was overcast, so that it was still almost dark as they descended into the valley bed. Khalid was in the van as before, commanding Sulaym and others. Next came the Muslim part of the new Meccan contingent. The Prophet, mounted on Duldul, was this time in the midst of the army, with the same squadron of Emigrants and Helpers, but surrounded by more members of his own family than ever before, including his cousins Abu Sufyan and 'Abd Allah, who had joined him on his way to Mecca, and the two eldest sons of 'Abbas, FadI and Qitham, and the two sons of Abu Lahab. In the rear of the army were those of the Meccans who had not yet entered Islam. At early dawn the Messenger of Allah* started mobilizing his army and distributing posts and flags to people. In the dark and just before dawn the Muslims moved towards Hunain Valley. They started descending into it unaware of the presence of an enemy lurking for them inside the valley.

The van had almost finished its descent when in the half-light the stationary host of Hawazin loomed into view above them on the opposite slope. It was a formidable spectacle, the more so because in the rear of the army itself there were thousands of camels, unmounted or mounted by woman, and in the dimness of dawn they appeared to be part of the army itself. The road was clearly barred in that direction; but before any new instructions could be sought or any new orders given, Malik gave his signal. The squadrons of Hawazin suddenly wheeled out of the ravines and swept down upon Khalid and his men. The onslaught was so fierce and so sudden that he could do nothing to rally the Bani Sulaym, who made little or no resistance, but turned and fled headlong, scattering the ranks of the Meccans who were behind them and who now followed them in flight up the slope that they had just descended. The terrible stampede of horses and camels choked the defile in its narrowest parts, but the Prophet was at a point where he could withdraw a little to his right, and he now made a firm stand at the side of the road with a small body of those who had been riding near him -Abu Bakr, 'Umar and others of the Emigrants, some of the Helpers (Ansar), and all the men of his family who were present.

Hawazin arrows began showering intensively at them, whereas the enemy’s battalions started a fierce attack against the Muslims, who had to retreat in disorder and utter confusion. It was such a shatteringly defeat that Abu Sufyan bin Harb, who had recently embraced Islam, said that their retreat would not stop till they got to the Red Sea. Jablah or Kildah bin Al-Juna commented on that by saying: “Surely magic has grown inactive today.”

The Messenger of Allah* turned to the right and said: “Come on, people! I am the Messenger of Allah. I am Muhammad, the son of Abdullah.” Those who stood fast by him were only few Emigrants (Muhajir) and some of his kinsmen. The matchless bravery of the Prophet* was then brought to light. He went on and on in his attempts to make his mule stand fast in the face of the disbelievers while saying loudly: “Truly saying, I am the Prophet I am the (grand) son of Abdul Muttalib.” However, Abu Sufyan bin Harith, who was then holding the rein of the Prophet’s mule, and Al-‘Abbas, who was holding its stirrup; were endeavouring to make it halt. The Messenger of Allah* dismounted and asked his Lord to render him help. “O, Allah, send down Your Help!” He then asked for some dirt or sand to throw at the enemy…

Fiqh Topic (part 8): Daleel in Detail

We talked about Conclusive and 'Doubtful' sources and Conclusive and 'Doubtful' / ambiguous meanings whilst trying to explain Daleel (Evidence).

Daleel

Linguistically, Daleel means a proof, indication, or evidence. As a (Shariah) term, Daleel means the source or evidence for a thought, concept, or a ruling. Any law or ruling must have a Daleel, which can be from Qur’an, Sunnah, or a source, which Qur’an and Sunnah directed us to adopt.

Structure of Daleel

There are two aspects related to any Daleel: Riwayah (reportage) and Dalalah (meaning).

• The Riwayah covers issues related to how the information was relayed to us, which includes the number and the integrity of its reporters.
• The Dalalah is related to the meaning of the text in the Daleel.

There are also two terms used in connection with Riwayah and Dalalah; Qata’i [üü] and Dhanni [??].

• Qata’i is defined as being conclusive or decisive,
• Dhanni is the opposite of Qata’i and means ambiguous, non-definite, speculative or indecisive.

Riwayah (report)

Any Ayah from the Qur’an or Hadith Mutawatir is considered Qata’i (conclusive) [üü] in its Riwayah (report). The Qata’i in Riwayah implies that the evidence is authentic without any shadow of doubt. This authenticity is established based on the methodology of transmission. The methodology by which the Qur’an was transmitted to us precludes any possibility of fabrication. The report was transmitted generation by generation in exactly the same manner. It is impossible for an entire generation to fabricate, erase, or add contents to the Qur’an. It is inconceivable to believe that every single individual in that generation assembled together and agreed to add or delete parts of the Qur’an. Everyone in that generation was reciting the same contents of the Qur’an, thus authentifying its contents.

Hadith Mutawatir was not transmitted generation-by-generation, but rather by a large number of people. Due to the large number of people reporting the Daleel, and their diversity of residence, their established reliability and conviction, it is inconceivable that this Daleel could be wrong.

Any report of information other than through the Qur’an or Hadith Mutawatir, such as Hadith Ahad, is considered Dhanni (non-definite) [??], meaning that there is a minute possibility that the Daleel could contain error. To summarise Riwayah (report) can be:

• Qata’i (Conclusive) [üü] is Qur’an and Hadith Mutawatir (e.g. “Whosoever lies about me deliberately, let him take his place in the Hell fire.”)
• Dhanni (Non-Definite) [??] is Hadith Ahad (e.g. “Leave it, it is rotten”. [Refers to all forms of Asabiyah, racism]. (Bukhari and Muslim))

Dalalah (meaning)

The second aspect of the Daleel is the Dalalah (meaning). If the text of Qur’an, Hadith Mutawatir or Hadith Ahad is clear, specific, and has only one meaning, then it is considered Qata’i [üü]. The text of a Qata’i Daleel has to have only one meaning and cannot be open to any other interpretation. If the text is open to more than one interpretation, then it is considered Dhanni [??]. Since interpretations are due to the Arabic language, any interpretation has to be justified through the Arabic language. To summarise Dalalah (Meaning) can be:

Qata’i (Conclusive) [üü] Qur’an (One meaning) or Hadith Mutawatir (One meaning) or Ahad Hadith (One meaning)

• Example of Qur’an with a Qata’i (conclusive) meaning: “What your wives leave, your share is a half, if they leave no child”. (TMQ An-Nisa: 12) or “Those who accuse chaste woman of zina (adultery) and fail to bring four witnesses (to prove it) flog them eighty stripes.” (TMQ An-Nur: 4) The quantitative aspect of these rulings, namely one half and eighty are clear and therefore cannot be open to any other interpretations.
• Example of Hadith Mutawatir with Qata’i (conclusive) meaning: “Whosoever lies about me (Prophet Muhammad saw) deliberately let him take his place in the hell-fire.” (Bukhari & Muslim) This Mutawatir Hadith is very clear in its subject; thus there is only one understanding from the text that whoever lies about what Prophet* said, intentionally, he will go to hell-fire.
• Example of Hadith Ahad with Qata’i (conclusive) meaning: It is reported from a non-Mutawatir Hadith that the Prophet* fasted 6 days in Shawwal. The conclusive meanings from this Hadith are the permissibility of fasting 6 days in Shawwal (except on the first day of Shawwal, since it is the day of Eid, and it is Haram to fast on Eid).

Dhanni (Non-definite) [??] Qur’an (More than one meaning) or Hadith Mutawatir (More than one meaning) or Ahad Hadith (More than one meaning)

• Example of Quranic Ayah with a Dhanniy (non-definite) meaning: Allah says: “O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles. If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands.” (TMQ Al-Maida: 6) The verse says if you ‘lamastum’ the women, it breaks the Wudhu. The word ‘lamastum’ has been interpreted as having two meanings – either ‘Touching’ or ‘being intimate’. Thus the Ayah has a Dhanni Dalalah, i.e. it could mean touching women breaks the Wudhu, or sexual intercourse with a woman breaks the Wudhu.
• Example of Hadith Mutawatir with a Dhanniy (non-definite) meaning: It was reported that the Prophet* used to take off his Ihram in a specific manner. However, when the Sahabah (ra) told the Prophet* that they took it off in a manner different from the way he* took it off, the Prophet* approved of their actions. Though this incident is Mutawatir, the rules to take off one’s Ihram are many.
• Example of a Hadith Ahad with a Dhanniy (non-definite) meaning: It is reported from a non-Mutawatir Hadith that the Prophet fasted 6 days in Shawwal. The non-definite meanings of this Hadith are whether the six days of fasting are consecutive or fasting in which part of Shawwal (other than the day of Eid)?

So far we have discussed the Qata’i and Dhanni aspects of both Riwayah and Dalalah separately. However, the method to determine whether the Daleel (both in Riwayah and Dalalah) is Qata’i (conclusive) or Dhanni (non-definite) is the following:

1: Qata’i Riwayah [üü] + Qata’i Dalalah [üü] = Qata’i Daleel [üü]

2: Dhanni Riwayah [??] + Qata’i Dalalah [üü] = Dhanni Daleel [??]

3: Dhanni Riwayah [??] + Dhanni Dalalah [??] = Dhanni Daleel [??]

4: Qata’i Riwayah [üü] + Dhanni Dalalah [??] = Dhanni Daleel [??]

Aqeeda must be definite / without doubt but the Laws can be from either source

Any idea, thought, or concept related to the Aqeedah has to be based upon a Qata’i Daleel. As an example, the concept that Angels exists is based upon a Qata’i Daleel not Dhanni. Also, in Usul al-Fiqh, to establish a source for extracting rulings according to the strongest view, the source must base upon a Qata’i Daleel as well. As an example, to consider Ijma as-Sahabah (consensus of the Companions) as a source of rulings, the Daleel to prove the authority of Ijma as-Sahabah has to be Qata’i both in Riwayah and Dalalah, though a ruling can be derived from either Qata’i or Dhanni Daleel.

Why is understanding the text of Qur’an and Sunnah so complicated?

By examining the text of Qur’an and Sunnah one can see that it is limited in its volume. With its limited text one can generate rulings to any problems affecting us anywhere and anytime until the Day of Judgment. It is a miracle from Allah that the texts of the Qur’an and Sunnah have the ability to express numerous rulings from a single Ayah and Hadith; whereas, the ability to understand many meanings from a single text cannot be found in any other legal text in the world!

The challenge is for Muslims in each generation to try to understand the text and relate it to their lives since the Qur’an and Sunnah are relevant to all times and places.

Besides the point mentioned above, we have to realise that there are rules and guidelines related to understanding and deriving laws from the Qur’an and Sunnah. No one, without being acquainted with these rules (Arabic language, rules which differentiate one type of text from another, etc.) can understand the text of Qur’an and Sunnah. Even to understand man-made constitutions, one has to spend a few years studying and understanding the text. So, how can we expect an individual who is unfamiliar with the Usul al-Fiqh to open up the Qur’an and Sunnah and start extracting laws from it?

Shariah:

Why can't Muslims use their mind to make up their laws?

Why should Muslims follow something 1400 years old?

How can Muslims face today's challenges with an ancient book?

We had a short discussion focusing on aspects of Shariah and what laws do we live our lives by. Essentially, we've been exploring over the last few weeks how Muslims should think deeply about their purpose in life and to think deeply about the universe around them.  This process of active interaction and contemplation should necessarily lead to the only sensible conclusion that there is one unique Creator (who we call Allah) and they should give our life some purpose.  We, therefore, need to find out how best to conduct ourselves and live our life.  This includes practical things like how we should pray to our Creator - if indeed we should pray at all.  Why can't we pray kneeling down and putting her hands together in front of our faces or come up with some other way of praying?  Surely we can use our mind and intellect to come up with the best way to do these things as we know our reality better than anybody else?  Furthermore, if we have insisted on using our mind and intellect to come to the conclusion that Allah exists - surely we can use the same process to work out how we should live! This is the premise behind philosophies like democracy - where mankind can decide what is best.

The criticism that his charged towards the Muslims is why we insist on following something which is over 1400 years old - and, because of its age, is bound to be outdated and not relevant to the 21st-century.  Linked to this is the accusation that Muslims are not equipped to deal with the challenges in modern society based on this ancient text.  So how do we respond to these accusations and are they true?  How can we, in ourselves, justify living by rules and regulations that are over a thousand years old?  And a further short discussion explored some of these questions that may occur in the playground or the workplace.  These themes will be explored in greater detail in the following weeks, InshaAllah. 

Homework from 08 July 2012:

• Seerah: The Prophet* threw some dirt / dust at the enemies during the battle of Hunain. What did this do to the enemy and how did it make them feel?
• Shariah - Whilst talking about the need for Laws we wanted to know what things/needs are essential for human survival (without which man[kind] would die) and what instinct does man[kind] have?