16 September

Summary
Seerah: The Battle of Tabuk - Preparations
Previously, neither the Persians nor Christians cared about the Arabs or thought it worth their while invading a ‘backward uncivilised Bedouin people’
The Romans / Byzantines now feared the rise of the Muslims (and Islam)
The Romans announced they would attack the Muslims
The Prophet* mobilised every able bodied Male to fight and spend for the upcoming war
There were good reasons not to go out fighting as the Prophet* had announced their enemy this time
Some Muslims gave generously (Uthman was promised Paradise because of his giving to the Muslim cause)

Belief Pathway: The Origins of Thinking and Why We Need Messengers
The Feral Child and How we think. The need for the Mind, Reality, Senses and Previous Information
There is no such thing as Common Sense?
Why Allah sends Messengers and Prophets – to tell us how best to live our lives
Man is subject to whims and desires and cannot be Just
Prophetic Miracles sent to Prove that these special people (Prophets) are sent from God with a special message
Miracles are not extra-ordinary things but Impossible Events that happen (by the permission of Allah)
Each Prophet was given special Miracles

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 Battle of Tabuk
The invasion and the conquest of Mecca was considered a decisive one between the truth and the error. As a result of which, the Arabs had no more doubt in Muhammad’s mission. Thus we see that things went contrary to the pagans’ expectations. People started to embrace Islam, the religion of Allah, in great numbers. It can also be deduced out of the enormous number of people who shared in the Hajjatul-Wada‘ (Farewell Pilgrimage). All domestic troubles came to an end. Muslims, eventually felt at ease and started setting up the teachings of Allah’s Laws and intensifying the Call to Islam.

Underlying Reasons: Politics behind the Battle
Previously, neither the Persians nor Christians cared about the Arabs or thought it worth their while invading a ‘backward uncivilised Bedouin people’. Now te Muslims were united and had a State and were spreading their message and this could disrupt their important trade routes (Syria etc). The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims. As we have already mentioned, their opposition started at killing the ambassador of the Messenger of Allah , Al-Harith bin ‘Umair Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a message from the Prophet* to the ruler of Busra. We have also stated that the Prophet* consequently dispatched a brigade under the command of Zaid bin Haritha, who had a fierce fight against the Byzantines at Mu’tah. Although Muslim forces could not have revenge on those haughty overproud tyrants, the confrontation itself had a great impression on the Arabs, all over Arabia. Caesar — who could neither ignore the great benefit the Mu’tah Battle had brought to Muslims, nor could he disregard the Arab tribes’ expectations of independence, and their hopes of getting free from his influence and reign, nor he could ignore their alliance to the Muslims — realizing all that, Caesar was aware of the progressive danger threatening his borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he concluded that demolition of the Muslims power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories.
Not long after the battle of Hunayn the Emperor Heraclius had restored the Holy Rood to Jerusalem, and this marked the final fulfilment of the victory of the Byzantines over the Persians - the victory which the Revelation had predicted and of which it had said that day the believers will rejoice. There was indeed cause for rejoicing that the Persians had been forced to evacuate their troops from both Syria and Egypt. But as regards Syria, one danger seemed to have been replaced by another. It was from that direction alone that the new Islamic state appeared to be threatened. There were growing rumours in Medina that Heraclius had advanced a year's pay to his army in view of a lengthy campaign against Yathrib. It was said, moreover, that the Byzantines had already marched south as far as Balqa' and had mustered the Arab tribes of Lakhm, Judham, Ghassan and 'Amilah.
This state alertness manifests clearly the seriousness of the situation that Muslims began to experience. The seriousness of the situation was confirmed to a large degree by the hypocrites behaviour, when news about the Byzantines’ preparations reached Medina. The fact that the Messenger of Allah won all the battles he fought, and that no power on earth could make him terrified, and that he had always proved to be able to overcome all the obstacles that stood in his way - did not prevent the hypocrites, who concealed evil in their hearts, from expecting an affliction to fall upon the Muslims and Islam. They used to harbour evil and ill-intentions against the whole process of Islam and the Muslims.
The Prophet* announced an expedition against the Byzantines, and set about mustering by far the largest and best equipped army which he had led. Hitherto it had been his practice not to divulge his true objective at first, and to keep preparations as secret as possible. But this time .there was no attempt at secrecy, and orders were sent to Mecca and to the allied tribes that they must send at once to Medina all their available armed and mounted men for the Syrian campaign.
A magnified image of the prominent danger threatening the Muslims life was carried to them by the Nabateans who brought oil from Ash-Sham to Medina. They carried news about Heraclius’ preparations and equipment of an enormous army counting over forty thousand fighters besides Lukham, Judham and other tribes allied to the Byzantines. They said that its vanguard had already reached Al-Balqa’. Thus was the grave situation standing in ambush for the Muslims. The general situation was aggravated seriously by other adverse factors of too much hot weather, drought and the rough and rugged distance they had to cover in case they decided to encounter the imminent danger.
 
Preparing for the Battle of Tabuk
It was the beginning of October in the year AD 630. The season was always a hot one, but that year there was a drought and the heat was more oppressive than usual. It was also the time when there was much ripe fruit to be eaten, so that there were two reasons for not wanting to take part in the expedition; and a third reason was the formidable reputation of the imperial legions.
The Messenger of Allah’s concept and estimation of the situation and its development was more precise and accurate than all others. He thought that if he tarried or dealt passively with the situation in such a way that might enable the Byzantines to paddle through the Islamic controlled provinces or to go as far as Medina, this would — amid these circumstances — leave the most awful impression on Islam as well as on the Muslims’ military credibility. The pre-Islamic beliefs and traditions (Al-Jahiliyah) which were at that time dying because of the strong decisive blow that they had already had at Hunain, could have had a way to come back to life once again in such an environment. The hypocrites who were conspiring against the Muslims so that they might stab them in the back whereas Byzantines would attack them from the front. If such a thing came to light and they succeeded in their evil attempts, the Prophet* and his Companions’ efforts to spread Islam would collapse and their profits which were the consequences of successive and constant fights and invasions would be invalidated. The Messenger of Allah realised all that very well. So — in spite of the hardships and drought that Muslims were suffering from — the Prophet* was determined that the Muslims should invade the Byzantines and fight a decisive battle at their own borders. He was determined not to tarry at all in order to thwart any Roman attempt to approach the land of Islam.
 
How some people responded to the call of the Prophet*
When the Messenger of Allah had made up his mind and took his final decision, he ordered his Companions to get ready for war and sent for the Meccans and the other Arab tribes asking for their assistance. Contrary to his habit of concealing his real intention of the invasion by means of declaring a false one, he announced openly his intention of meeting the Byzantines and fighting them. He cleared the situation to his people so that they would get ready, and urged them to fight in the way of Allah. On this occasion a part of Surat Bara’a (Chapter 9 — The Repentance) was sent down by Allah, urging them to steadfastness and stamina.
On the other hand, the Messenger of Allah cherished them to pay charities and to spend the best of their fortunes in the way of Allah. No sooner had the Muslims heard the voice of the Messenger of Allah calling them to fight the Byzantines than they rushed to comply with his orders. With great speed they started getting ready for war. Tribes and Clans from here and there began pouring in Medina. Almost all the Muslims responded positively. Only those who had weakness at their hearts favoured to stay behind. They were only three people. Even the needy and the poor who could not afford a ride came to the Messenger of Allah asking for one so that they would be able to share in the fight against the Byzantines. But when he said: • “...‘I can find no mounts for you’ they turned back while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihad).” [9:92]
The Muslims raced to spend out money and to pay charities to provide this invasion. ‘Uthman, for instance, who had already rigged two hundred, saddled camels to travel to Ash-Sham, presented them all with two hundred o(of gold) as charity. He also fetched a thousand dinars and cast them all into the lap of the Messenger of Allah , who turned them over and said: “From this day on nothing will harm ‘Uthman regardless of what he does.” Again and again ‘Uthman gave till his charity toped to nine hundred camels and a hundred horses, besides the money he paid.
Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allah and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites: “Those who defame such of the believers who give charity (in Allah’s cause) voluntarily, and those who could not find to give charity (in Allah’s cause) except what is available to them, so they mock at them (believers).” [9:79]
On grounds of illusory hopes of destroying this great religious edifice, they erected a hotbed of conspiracy and intrigue in the form of a mosque — Masjid-e-Darar (the mosque of harm). They approached the Prophet* with the request that he should come and consecrate the place by praying in it himself. As he was at the moment about to start for Tabuk, he deferred compliance with their request till his return. Meanwhile he came to know through Divine Revelation that it was not a Mosque for devotion and prayer but a meeting place for the anti-Islamic elements. On his return, therefore, the Prophet* sent a party to demolish the new structure – and we’ll talk about this in a later circle (InshaAllah).

Main Topic: Belief Pathway ~ Thinking and Why We Need Messengers
 
How We Think: The Curious Case of The Feral Child
In the Belief Pathway we talked last week about how people should think and ponder about the Universe and they will come to the conclusion that there is a Creator. Hence, it is important to think about thinking! Is there anything called ‘common sense’ – or universally shared ideas that ALL humans have. To discuss this we examined (via the homework) the curious case of the feral child:
Whilst talking about ‘thinking’ and realising the Creator’s existence we talked about the mythical child brought up by wolves or in a jungle – why is this child incapable of proper thought
Some people think it’s a bad thing to put your hand in fire – or walk naked into a thorny bush – but these are learned behaviours / knowledge as opposed to innate knowledge. The child brought up in the jungle (excepting Mowgli [Jungle Book] and Tarzan [King of the Jungle] – who are fictitious characters) will only react to the stimulation he/she receives and will not be able to piece together cogent thoughts. They will survive but not think! So the question arises – how do we think?
Without going into too much detail, the things we need to think are:
•    The Mind (brain)
•    The Reality around us
•    The Senses (to interact or interface the two)
But these are not enough. We also need to have some previous information or knowledge about things:
•    Previous information or knowledge
If we extrapolate where al this original knowledge first came from – it was not learned from the nature of reality but taught to humans. When??
Although the Muslims do have that which proves that the presence of precedent knowledge about a matter is indispensable in recognising it and although this is correct, to consider this fact a description of reality – and considering that the aim is to compel all humans to the definition of reason – it would be imperative to have the definition of reason based upon the sensed and tangible reality. This is because the aim is to compel all human beings, not just the Muslims from amongst them.
Allah says: “And He taught Adam the names of all things, He then placed them before the angels and said: ‘Tell me the names of these if you are right.’ They said: ‘Glory be to You, we have no knowledge save for what You have taught us. It is You Who is perfect in knowledge and wisdom.’ He said: ‘O Adam, inform them of their names.’ When he had told them Allah said: ‘Did I not tell you that I know the secrets of heavens and earth and I know what you reveal and what you conceal?’ ” T.M.Q. [2-31,32,33]
These verses indicate that precedent knowledge is indispensable in attaining any kind of knowledge. Adam was taught the names or the specifics of things by Allah so that, when they were displayed to him, he recognised them. Hence, the first man, Adam, was given knowledge by Allah and he therefore recognised these things. Had it not been for this knowledge he would not have recognised them. Hence, another argument for the Existence of Allah!
To explain this further: In order to avoid provoking an argument about language and reality, let us look directly at reality. Let us take a child who has sensation but lacks knowledge and let us place before him a piece of gold, a piece of copper and a stone. Allowing for all his sensations partaking in sensing these objects, he still would not be able to perceive them no matter how numerous and no matter how diverse these sensations were. However, if he were given knowledge about these objects and then if he were to sense them, he would use this knowledge to perceive these objects. If this child were to grow up and reach twenty years of age, he would remain like the first day, sensing the objects but unable to perceive them no matter how developed his brain became, because what makes him perceive is not the brain, but rather the precedent knowledge with the brain and with the reality that he senses. Let us also take a four-year-old child who is yet to see a lion, a dog and an elephant or hear about them, and who is also yet to see scales or hear about them. If we were to show him a lion, scales, a dog and an elephant, or if we were to show pictures of a lion, scales, a dog and an elephant and then ask the child to identify any of these things or their names or what they are, he would not be able to recognise anything and he would not be able to generate any rational process towards these things. Also, if we were to teach him their names by heart, but in isolation from these things and without any link between them and their names, and if we were to afterwards display these things in front of him and tell him: “Here are their names, i.e. the names that you had memorised are names for these things”, he would still be unable to recognise any of their names.
However, if we were to give him the name of each one of these things and guide him towards its reality or towards the picture of that reality and then linked the name to that reality until he learnt the names with each name linked to its own reality, he would then be able to perceive each thing by its name, i.e. to perceive what that thing is: If asked, “Is it a lion, or scales?” he would not make mistakes and, if we attempted to confuse him, he would not go along with us but he would persist that this is a lion, in reference to the lion and its picture and that these are scales, in reference to the very scales and their picture, and so on. Hence, the issue is neither related to reality nor is it related to the sensing of reality. It is rather related to the precedent knowledge about reality, i.e. the knowledge linked to reality according to his knowledge, or related to reality according to his own knowledge. Hence, precedent knowledge about reality or the precedent knowledge related to that reality is a fundamental and an essential condition for the rational process to be occasioned, i.e. a fundamental and a basic condition for reason to exist.
This is with regard to rational perception; as for sensory perception, it stems from the instincts and the organic needs. Also, whatever occurs in animals occurs in man as well. Man would recognise after giving him an apple and a stone repeatedly that the apple is edible and the stone is not. Likewise, a donkey would recognise that barley is edible and that sand is not. However, this distinction is neither thought nor perception, rather it is related to the instincts and the organic needs and it is existent in animals as it is existent in man. Hence, it is impossible to occasion thought unless the precedent knowledge was available together with the transmission of reality via the senses to the brain.
 
Why Allah sends Messengers and Prophets
Mankind is driven to satisfy his organic needs (eating, drinking, sleeping) and his instincts (worship, reproduction/species, survival), and without any form of criterion for right and wrong surely he will go astray. The annals of history are full of man's oppression of man. Greed, selfishness, killing, monopoly, and vice are manifestations of man fulfilling his survival instinct. If man is prepared to go as far as killing others in satisfaction of his needs, then surely man is in need of control over his actions. Without a criterion for action the striving for satisfaction of mans needs will lead him to constant conflict with others. One man's freedom is another’s slavery. God has not left man to his own devices, man has never been free to undertake his life in whichever way he feels best. It is wholly consistent with our perception of man as being limited, dependant and imperfect, that for man to bring his own way, his own system, would be false, due to man's limited understanding of life. Man is always subject to bias, disparity, differences, contradictions and the influence of his current environment, hardly a basis for complete impartiality and absolute truth. Any man made system will suffer from these same bias, disparity, differences, contradictions and influence. The example of modern day politicians and their links with the business community serves as a reminder of how the supposedly impartial nature of the political function can be abused.
The religiousness instinct within man serves as a reminder to us of how mankind can be diverted from his true goal in life. History shows us many instances of man worshipping the Sun, Stars, Fire, Stone idols, and more recently books, writers, leaders and material things. Faced with this strong instinct of dependence/sanctification man strives to satisfy this need, but without a system or clear guidance in this matter purely intuitive or instinctive acts of worship have led man astray. Man must use his mind to establish the source of the correct form of sanctification/worship. It is not possible for a limited being to comprehend an unlimited being, therefore the Creator has given mankind communication through a channel that is clear for him. God has sent Prophets and Messengers (Prophets with the divine law) to mankind to give guidance in all of our affairs. The Prophets were each given miracles which proved to mankind the authenticity of their Prophethood. So we see that Musa (Moses) was given the power of magic, when his staff was thrown down and turned to a snake devouring the staffs of the magicians. Or similarly Isa (Jesus) was given the ability to cure the sick. The miracle given to Muhammad (pbuh) was the Qur'an, the word of God. As only the Messengers of God are given the Divine Law of God (Ahkam Shar'iyah) then Muhammad must definitely be the Prophet and Messenger of God. To prove this point comprehensively we must examine critically the Qur'an.
 Thus if this organisation of society was left to man, the system would be liable to disparity, differences and contradiction and would lead to man's misery. Therefore, this system must come from Allah. It follows that since the Creator, Allah (swt) has created man, life and the universe, there must have been a purpose for the creation and a means, i.e. systems, by which to achieve it. The obvious questions that proceed are:
•    How does man receive the purpose, rules and regulations, given by the Creator, by which he is to govern and understand his life?
•    In what form are these rules and regulations received by man?
Clearly, either man communicates with the Creator or that the Creator communicates with us to explain our existence. Man, however, is limited and unable to comprehend or perceive the unlimited and as such cannot communicate with the Creator. This obvious fact therefore, means that the communication had to come from the Creator. Throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they were bringing revelation. A miracle is something which goes against the laws of nature. For example prophet Musa (Moses) had a stick which parted the Red Sea. Prophet Isa (Jesus) had the ability to cure the sick by just touching them. But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? They are not proof for us. So what miracle do we have right now to convince us and guide us through our lives?
Children's feedback:
Respect - for parents and children
Importance of Salah (Prayer)

News Topic:
Responding to the anti-Islam YouTube video

Homework:
Seerah: Who did the Prophet* leave behind in Medina and why was he upset about this?
Belief: What is the miracle of the Qur'an, and what are the miracles in the Qur'an?