Harborne Islamic Study Circle

EID MUBARAK

EId-ul-Adha Celebration with the children and parents
Islamic Drawing Game: Boys vs Girls !!

21 October 2012

Summary

Seerah:
Negus the king of Abyssinia (Ethiopia) died.
The death of Umm Kulthum, the daughter of the Prophet*
The death of ‘Abdullah Ibn Ubayy - the head of hypocrites
Abu Bakr leads the Hajj delegation

Belief Pathway: Who authored the Qur'an?
The Qur’an can only the work of the following:
- Non-Arab
- Arab
- Companions
- Muhammad
- The Creator, Allah (swt)
The Qur’an challenges the world to produce anything like itself to disprove Islam
The Qur’anic style is unique
We accept it is a living miracle from Allah and are then obliged to follow everything in it

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

After the Battle some other events
During this year many events of great significance took place. They were:
Negus Ashama; the king of Abyssinia (Ethiopia), died so the Prophet* performed prayer in absentia for him.
The death of Umm Kulthum, the daughter of the Prophet*, the Prophet felt extremely sad at her death. “Had I got a third daughter, I would let you marry her.” He said to ‘Uthman.
 
The stoning of the adulteress
Buraidah, a companion of the Prophet*, reported that a man called  “Ma’ez bin Malek Al-Aslami came to the Prophet* and said: I have wronged myself; purge me of my sin.  The Prophet* turned him away saying, woe is you!  Go back and pray God to forgive you. The following day Ma’ez came to the Prophet* again and said: I have committed a carnal sin. Purge me, God’s Messenger.  Again the Prophet* turned him away.
The fourth time the man came and the Prophet* asked him: What shall I purge you of?  Of the sin of adultery, the man said.  Is he insane, the Prophet* asked his companions?  No, he was told.  Is he drunk, the Prophet* asked again?  A man sniffed at him and found no smell of alcohol.  The Prophet* asked: Did you fornicate?  Yes, the man answered. The Prophet then gave his orders and the man was stoned.  The people were divided among themselves, some said Ma’ez is ruined and damned for good with his sin; others said there is no better act of repentance than Ma’ez’s- he came of his own accord, put his hand in the Prophet*’s hand and told him fair and square:  Stone me, for I have sinned.
The two groups kept arguing for two, three days.  The Prophet* came to them while they were sitting debating the issue.  He greeted them and sat down.  Pray God to forgive Ma’ez bin Malek, the Prophet* said, so the people did.  The Prophet* added: He made such a staggering act of repentance that would have absolved a whole nation.
The narrator said: Then a Ghamedi woman from the Uzd tribe came to the Prophet*.  Godsend Messenger, she said, purge me of my sin.  The Prophet turned her away, saying: Woe is you! Go back, pray God to forgive you and repent.  The following day she came to the Prophet* again and said: Godsend Messenger, I see you are trying to turn me away like you turned Ma’ez bin Malek away.  Why, what’s it to you, he said?  She said she was pregnant.  Was it you (Mu’az committed adultery with), the Prophet* asked?  Yes, the woman said.  Wait till you deliver the child you carry, the Prophet* said.
An Ansari man vouchsafed to be responsible for her till she delivers the baby.  When she gave birth she came back to the Prophet* with the child in swaddles.  Here is the child I have delivered, she said.  We shall not stone her and let the baby starve with no one to feed him, the Prophet* said.  Go and suckle the baby until he is weaned.
When she weaned the baby, she came to the Prophet* with the child holding a piece of bread in his hand.  She said: Godsend Prophet, here he is.  I have weaned him and he can eat now.  The Prophet* entrusted the child to one of the Muslims then pronounced the punishment of stoning.”
 
The death of ‘Abdullah Ibn Ubayy - the head of hypocrites
As to the cousin of Abu 'Amir, Ibn Ubayy, in the month after Tabuk he fell seriously ill, and after a few weeks it was clear that he was dying. The traditional accounts differ as to the state of soul in which he died, but all are unanimous that the Prophet led the funeral prayer for him, and prayed beside his grave when he had been buried. According to one tradition, when the Prophet had already taken his stand for the prayer, Umer went to him and protested against the bestowal of such grace upon a hypocrite, but the Prophet answered him, saying with a smile: "Stand thou behind me, Umer. I have been given the choice, and I have chosen. It hath been said unto me: Ask forgiveness for them, or ask it not, though thou ask forgiveness for them seventy times, yet will not God forgive them. I And did I know that God would forgive him if I prayed more than seventy times, I would increase the number of my supplications.'" Then he led the prayer and walked beside the bier to the cemetery and stood beside his grave. Not long afterwards the verse was revealed, with reference to the hypocrites: “And never pray the funeral prayer over one of them who dieth, nor stand beside his grave, for verily they disbelieved in God and His Messenger, and died in their iniquity?”
Abu Bakr leads the Hajj delegation
In the month Dhul-Qa‘dah or in Dhul-Hijjah of the very year (the ninth of Al-Hijra), the Prophet* dispatched Abu Bakr (May Allah be pleased with him), the truthful, as a deputy prince of Al-Hajj (pilgrimage), so that he would lead the Muslims in performing of the pilgrimage rituals.
Soon after the departure of the Muslims, there came a Revelation from Allah: the opening passages of the Chapter 9 entitled ‘Repentance’ (Surah Tauba or Bara’a) in which ‘freedom from obligation’ is proclaimed from Allah in regard to those idolatrous tribes who had shown no respect for the treaties which they had entered into with the Prophet*. Communication of this news went in line with the Arabian traditions of making public any change relating to declining conventions of blood and fortunes.
‘Ali bin Abi Talib was deputed to make this declaration. He overtook Abu Bakr at Al-‘Arj or Dajnan. Abu Bakr inquired whether the Prophet* had put him in command or he had just been commissioned to make the announcement. “I have been deputed to make the proclamation only” replied ‘Ali. The two Companions then proceeded with the pilgrimage process. Towards the close of the rituals, on the day of the ritual sacrifice, ‘Ali stood at Al-Jamrah (a spot at which stones are pelted) and read aloud to the multitudes that thronged around him and declared quittance from covenants with idolaters and giving them four months’ respite to reconsider their position. As for the other idolaters with whom the believers had a treaty and had abated nothing of the Muslims’ rights nor had supported anyone against them, then the terms of the treaty would run valid until the duration of which expired. Abu Bakr then sent some Muslims to declare publicly that no disbeliever would after that year perform pilgrimage, nor would anyone be allowed to make the Tawaf (going round) of the Sacred House unclothed. That proclamation in fact vetoed all aspects of paganism out of Arabia and stated quite unequivocally that those pre-Islam practices were no longer in operation.

Main Topic: Belief ~
Who authored the Qur’an
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?
There are many texts available today claiming divine status from God. But is the guidance contained in them in its original form and is it applicable to all situations at all times? Any text claiming to be divine must not contain contradictions, discrepancies or adulterations, since this would question the perfection of God and the validity of the text.
If we apply this acid test to these ‘divine texts’, we find that non except the Qur’an fulfill the above criteria. Many religions contain aspects of the same truth (since messengers have come to teach each nation) but this truth has been tampered with by man.
Muslims believe that the Qur’an is the Word of God. They believe it is complete, i.e. it provides answers for all of life’s affairs and it has kept its authenticity. i.e. nothing has been removed or added to it by any man since it was revealed, but as we could not believe in the Creator, God (Allah [swt]), until we became intellectually convinced, similarly the ‘divine’ message must be examined and proved. There needs to exist a rational proof for the validity of the text, not a blind emotional argument.
The Qur’an was revealed to Muhammad (saw - may be peace and blessings of Allah [swt] be upon him and his family). At the time it was revealed, the pagan Arabs were deeply into poetry. It was an indication of nobility in society. People used to go to the desert for days just to write poetry. The Arabic language has great fluidity and depth of expression, so it was held high in esteem by the Arabs.
So we need to consider the authorship of the Qur’an. The Qur’an can only the work of the following:
•    Non-Arab
•    Arab
•    Companions
•    Muhammad
•    The Creator, Allah (swt)
Firstly, it is important to point out here that the Qur’an was revealed in Arabic. Because of the high standard of the Arabic used by the Qur’an, indeed its very excellence and mastery of the language, it is not from a non-Arab. It is well known that, a non-Arab aged 16 called Jabr was charged with conspiring with Muhammad* in writing the Qur’an, but Allah (swt) replied to these allegations: "And we know well that they say: only a man teaches him. The speech of him at whom they falsely hint is notably foreign, while this is Arabic, pure and clear." [T.M.Q 16:103]
Now one would turn to the Arabs for the authorship of the Qur’an, having dismissed the theory that a non-Arab could have written it as being ridiculous. One of the disbelieving Arab poets of the time, Walid ibn Al-Mughira said after hearing the Qur’an, "None of you is more conversant than I with poetry, melodious hymns and songs, and by God never did I hear anything similar to which he says. It is so sweet and so graceful that it remains at the summit with nothing to surpass it."
People who disbelieved the divine authenticity were sent revelation challenging them to bring forth any similar writing: "...They may say, ‘He forged it.’ Say, ‘Bring ye then ten surahs (chapters) forged, like unto it, and call (to your aid) whomsoever ye can other than God! If ye speak the truth.’ [T.M.Q 11:13] And when the Arabs failed to meet this, they were challenged once more. "And if ye are in doubt as to what we have revealed from time to time to our servant, then produce a chapter like there unto call to your witnesses or helpers (if there are any) besides God, if your doubts are true." [T.M.Q 2:23]
They tried to bring the like of the Qur’an but they failed. And this challenge has remained until this day for everyone, both Muslim and non-Muslim and both the Arab and the non-Arab. Clearly, it is not the speech of an Arab, let alone non-Arab. The Companions were also Arab so it means they couldn’t write it either.
The Qur’anic challenge is unique because the Creator, Allah (swt), pushes man to use his ability to undermine the authenticity of the Qur’an. Such a profound yet simple challenge. Imagine throughout the history of Islam, all her enemies needed to defeat this challenge to destroy the whole basis of Islam. Yet not one, non-Muslim Arab or non-Arab has been able to do this even though all the tools of the Arabic language are at their disposal.
It is also inconceivable that the Qur’an is the speech of Muhammad*. After all he is one of the Arabs. Also, whatever level of genius people may assign to him, he is still a human being and one of his tribe and nation. Since the Arabs failed to bring the like of the Qur’an, this equally applies to Muhammad*. He could not bring the like of it, thus it is not from him. It is important to point out that none of the Arabs, who despised Muhammad*, particularly at that time, that were the most acquainted with the styles of Arabic speech ever claimed that the Qur’an was Muhammad’s* speech, or even similar to his speech. Moreover, it is clearly documented that Muhammad* was illiterate i.e. he could not read not write. Infact illiteracy is a proof in itself.
Also the traditions (ahadith) of Muhammad* are completely unlike the linguistic style of the Qur’an. This is the case even though Muhammad* would utter the revealed Qur’anic verse and say the tradition at one sitting. How could a man maintain a completely different style for 23 years? Strangely, people could copy the style of his traditions but not that of the Qur’an! We have established that the Qur’an could not have originated from a non-Arab, Arab or Muhammad*. This leaves us with the only real source, the Creator, Allah (swt). He (swt) says: "Do they not ponder about the Qur’an? If it had come from God they would surely have found therein much contradictions." [T.M.Q:82]
To this day Muslim and non-Muslim scholars have not been able to find any contradiction or mistake in the Qur’an. Moreover, if one was to compare letter by letter a copy of the Qur’an published today to one of the first copies of the Qur’an available then one would find that not a single letter has been omitted or added. Copies of the Qur’an dating back to the first century of Islam can be found in Istanbul and Tashkent.
Thus it is clear that the basis of Islam, the Quran, could only have come from the one who created language in order to produce a book that surpasses the language of any human. And from the one who created science in order to put in the Quran knowledge that no human knew of, only until recently. Therefore, the Quran can only have come from the Creator, Allah (swt).
If the Qur'an is the word of God, and a miracle proving the Prophet-hood of Muhammad (pbuh) we must look carefully at this book and establish without doubt its authenticity. It is well known that the pagan Arabs of the time of Muhammad (pbuh) were great poets and writers of the Arabic language. It was common at the time for them to go into the desert to study Arabic and write poetry and prose with which to entertain each other. They held the Arabic language with all its fluidity and depth of expression in great esteem. When the revelation started to come to Muhammad in his fortieth year it was the style of language which set the revelation apart from anything that had been before or indeed since.
The unshakable proof of the authenticity of the Qur'an as the word of God is in its style of language. The Qur'an remains completely at the height of eloquence, rhetoric, and coherent expression. It acts as one complete piece, with the style the same as if it is one sentence, with perfect arrangements and strong plain text. The expressions brought were not known to the Arabs at the time or before that time, and matters cannot be expressed that have not been previously felt. One of the disbelieving Arab poets of the time Walid ibn Al Mughirah said after hearing the Qur'an: "By God: None of you is more conversant than I with poetry, melodious hymns, and songs, and by God never did I hear anything similar to which he says. It is so sweet, and so graceful that it remains at the summit with nothing to surpass it."
The Qur'an is in a literary style that no human can approach or match. Its style the Arabs cannot match, and it is this challenge which God has set forth within the Qur'an. "Or they say: He has invented it? Say: then bring a Surah like unto it and call (for help) on all ye can besides Allah if you are truthful"[10:38]
It is this challenge to all that doubt that has remained unanswered in over 1400 years since this revelation. Not one scholar of the Arabic language either Muslim or Non-Muslim has been able to write even one small chapter or paragraph in the same style of Arabic to that of the Qur'an. The Arabs are either able to imitate the style of the Qur'an or not, if they could then the book is clearly the work of men like them. If not then there are only two other possible sources Muhammad, or God.
Muhammad (pbuh) was of Arabic blood and tongue but never claimed to be the author of the Qur'an. In fact he was never challenged as its author, it can be seen clearly from Hadith Mutawatir (definitely confirmed sayings of Muhammad - narrated word for word) of which there are many hundreds that the style of language in Muhammad's speech and the Qur'an are very different. And no matter how hard one tries, one's style of speech cannot be completely altered consistently, and certainly not over a period of 23 years in which the Qur'an was revealed. The only accusation ever leveled at Muhammad (pbuh) was that he received it from a Christian youth called Jaber. As a response to this allegation God revealed: "We know indeed that they say, 'It is a man that teaches him.' The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear."[16:103]
Since it is proved that the Qur'an is neither the speech of the Arabs nor the speech of Muhammad*, it is definitely the speech of Allah as this is the only rational possibility we are left with.
The Qur’anic challenge is unique because the Creator, Allah (swt), pushes man to use his ability to undermine the authenticity of the Qur’an. It is such a profound yet simple challenge. Imagine throughout the history of Islam, all her enemies needed to defeat this challenge to destroy the whole basis of Islam. Yet not one, non-Muslim Arab or non-Arab has been able to do this even though all the tools of the Arabic language are at their disposal. The Western government’s hatred of Islam is well known. All they have to do in order to defeat Islam and to make over one billion Muslims apostatise from it, is not to spend billions of dollars in invading Afghanistan, Iraq and launching a mythical ‘war on terror’. They simply have to produce one chapter similar to the Qur’an.
There are many texts available today claiming divine status from God, like the Bible of the Christians and the Torah of the Jews etc. However, they have no proof that they have been revealed by God, if they are not miraculous in nature then there is no reason to believe in them. As Muslims we believe that Allah (swt) revealed different books through history such as the original Injeel (Bible) and Torah, Allah (swt) informed us of this in the Qur’an this is why we believe these. However, we have also been informed that these books have been altered and therefore the versions that exist today are not that which was revealed by Allah (swt). Besides this, the Qur’an is the final revelation from Allah (swt) which abrogates all others.
Allah (swt) says, "Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) Prophets from their Lord: we make no difference between one and another of them: and we bow to Allah (in Islam)." [TMQ Al-Baqarah:136]
Once we have established through rational proof that Allah (Swt) exists and that the Qur’an is the Word of Allah, we must believe in everything that the Qur’an informs us of and commands us with, whether we can perceive them or not. Therefore, we must have Iman (belief) in the Day of Resurrection, in paradise (jannah) and hell, in reckoning and punishment, in angels, in jinn, in Shayaateen and all others that the Qur'an or hadeeth mutawaatir (definitive narrations) have mentioned. To believe in these things is therefore not irrational just because we cannot see them or sense them physically as we have conclusively proved the Qur’an being from Allah (swt) which informs us about all of these.
"O you who believe! Believe in Allah and His messenger, and the Book which He sent to His Messenger and the Book which He sent to those before (him). Any who denies Allah, His Angels, His Books, His Messengers, and the Day of Judgement, has gone far, far astray." [An-Nisa: 136]
Once the Iman in Allah, His Messenger and the Qur’an has been proven, every Muslim is obliged to believe in the Islamic Shari’ah as a whole. We cannot pick and choose as we like. As the Shariah was revealed in the glorious Qur'an, and the Messenger* conveyed it. If someone disbelieves in this he would be a (disbeliever) Kafir. Therefore, it is disbelief (Kufr) to deny the shariah rules as a whole, or any definite detailed rule amongst them. This is the case whether these ahkam (rules) are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobat), food, etc. So the rejection of the verse: "So establish regular prayer" [Al-Baqarah: 43]
Is the same as rejecting the following verses: "But Allah has permitted trade and forbidden usury," [Al-Baqarah: 275] "As to the thief, male or female, cut off his or her hands," [Al-Ma’idah: 38] "Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which has been invoked the name of any other than Allah." [Al-Ma’idah: 3]
We must completely surrender to all the rules revealed by Allah (swt) whether we see rational reasons for them or not. "But no, by your Lord, they can have no (real) faith, until they make you judge in all the disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." [An-Nisa: 65].



Children's feedback:
- Virtues of the first 10 days of Dhul-Hijjah
- Choosing between right and wrong decisions

News Topic:
- Car crash in a boys bedroom

Homework:
Qur'an: How was the Qur'an protected after the death of the Prophet* ?

14 October 2012


Summary:
Selected Comments on these verses:
 
Many of these verses were revealed before, during and immediately after the Battle of Tabuk and deal with incidents surrounding the battle
Many verses highlight the importance of Jihad through wealth and physical fighting, and who should fight. As these were the latest verses revealed on this topic they abrogate many previous verses about fighting
Many verses expose the character of the Munafiqeen (Hypocrites)
Many verses ask Muslims to put their trust in Allah
Many verses address the Jews and Christians
The Surah does not start with ‘Bismillah’
Specific references are made to:

• Mushrikeen (polytheists / idol worshippers) not being allowed to visit the Kaaba
• Allah Testing the people regularly (like shaking a tree in Autumn)
• Not praying over Abdullah ibn Ubai or other Munafiqs (Hypocrites) upon death
• The incidence of Masjid ad-Dirar being exposed
• The repentance of the 3 who procrastinated and didn't go to the fight
• The specific excuses and mischief some mushriks used
• We shouldn’t mock the Prophet or Islam
• Keeping the treaties with people in good faith
• Allah's help during the Battle of Hunain
• Allah's protection of the Prophet* (in the cave) and our duty to him
• Incidents where the Jews and Christians changed their laws (through their priests / rabbis) and so pretended to be 'God'
• Staying in the company of good people

We finished off by reminding people that if we want to talk to Allah we should pray and make du'a, and if we want Allah to talk to us we should read the Qur'an

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

Battle of Tabuk (5) ~ Surah at-Taubah (Chapter 9: vv 1 - 129)

Here is a disavowal (proclaimed) by Allah and His Messenger against the Mushriks (polytheists) with whom you have a treaty. (1)
So, move in the land freely for four months, and be aware that you can never frustrate Allah, and that Allah is going to disgrace the disbelievers. (2)
And here is an announcement, from Allah and His Messenger, to the people on the day of the greater Hajj, that Allah is free from (any commitment to) the Mushriks, and so is His Messenger. Now, if you repent, it is good for you. And if you turn away, then be aware that you can never frustrate Allah. And give those who disbelieve the ‘good’ news of a painful punishment. (3)
Except those of the Mushriks with whom you have a treaty, and they were not deficient (in fulfilling the treaty) with you, and did not back up any one against you. So fulfill the treaty with them up to their term. Surely, Allah loves the God-fearing. (4)
So, when the sacred months expire, kill the Mushriks wherever you find them, and catch them and besiege them and sit in ambush for them everywhere. Then, if they repent and establish Salah and pay Zakah, leave their way. Surely, Allah is most Forgiving, Very-Merciful. (5)
And if any one of the Mushriks seeks your protection, give him protection until he listens to the Word of Allah, then let him reach his place of safety. That is because they are a people who do not know. (6)
How can the Mushriks have a treaty with Allah and His Messenger? Except those with whom you made a treaty near Al-Masjid-ul-Haram . Then, as long as they remain straight with you, you too remain straight with them. Surely, Allah loves the God-fearing. (7)
How (can they have a treaty) while if they overcome you, they will not observe any bond or treaty with you. They want to please you with (words of) their mouths, but their hearts refuse. Most of them are sinners. (8)
They have taken a paltry price for the verses of Allah, so they have prevented (people) from His path. Indeed, evil is what they have been doing. (9)
They do not observe any bond or treaty with a believer; and they are the transgressors. (10)
Then, if they repent and establish Salah and pay Zakah, they are your brothers in faith. We elaborate the verses for a people who understand. (11)
And if they break their oaths after they have made a covenant, and speak evil of your Faith, then fight the leaders of infidelity, since their oaths are nothing, so that they may desist, (12)
Would you not fight a people who broke their oaths and conspired to expel the Messenger, and it was they who started (fighting) against you for the first time? Do you fear them? But Allah has greater right that you fear Him, if you are believers. (13)
Fight them, so that Allah should punish them at your hands and disgrace them, and help you win against them and bring relief to bosoms of the believing people, (14)
And remove the rage of their hearts. And Allah relents to whomsoever He wills. Allah is (All-) Knowing, (All-) Wise. (15)
Do you think that you will be left alone (without being tested), while Allah has not yet seen those of you who struggle in Jihad and never take anyone as their confidant other than Allah and His Messenger and the believers? Allah is fully aware of what you do. (16)
It is not for the Mushriks to build up the mosques of Allah while they are witnesses of their own infidelity. Those are the ones whose deeds have gone to waste; and in the Fire they shall remain forever. (17)
In fact, the mosques of Allah are built-up only by those who believe in Allah and the Last Day and those who establish Salah and pay Zakah and who fear none but Allah. So, it is hoped that they are to be among those on the right path. (18)
Have you taken the serving of water to the pilgrims and the maintenance of Al-Masjid-ul-Haram as equal to (the acts) of one who believes in Allah and in the Last Day, and carries out Jihad in the way of Allah? They are not equal in the sight of Allah. Allah does not lead the wrongdoing people to the right path. (19)
Those who believed and emigrated and carried out Jihad in the way of Allah with their wealth and lives are greater in rank in the sight of Allah, and it is they who are the successful. (20)
Their Lord gives them the happy news of Mercy from Him, and of (His) Pleasure, and of Gardens having an everlasting bliss for them, (21)
Where they shall dwell forever. Surely, it is Allah with whom lies a great reward. (22)
O you who believe, do not take your fathers and your brothers as your friends, if they prefer infidelity to Faith. Those of you who have friendship with them are the wrongdoers. (23)
Say, “If your fathers and your sons and your brothers and your spouses and your clan and the wealth you have earned and the trade you apprehend will recede and the homes you like are dearer to you than Allah and His Messenger and Jihad in His way, then, wait until Allah comes with His command. Allah does not lead the sinning people to the right path.” (24)
Allah has surely blessed you with His help on many battlefields, and on the day of Hunain, when you were proud of your great number, then it did not help you at all, and the earth was straitened for you despite all its vastness, then you turned back on your heels. (25)
Then Allah sent down His tranquillity upon His Messenger and upon the believers, and sent down troops that you did not see, and punished those who disbelieved. That is the recompense of the disbelievers. (26)
Yet Allah relents, after that, to whomsoever He wills. Allah is Most-Forgiving, Very-Merciful. (27)
O you who believe, the Mushriks are impure indeed, so let them not approach Al-Masjid-ul-Haram after this year. And if you apprehend poverty, then, Allah shall, if He wills, make you self-sufficient with His grace. Surely, Allah is All-Knowing, All-Wise. (28)
Fight those People of the Book who do not believe in Allah, nor in the Last Day, 8 and do not take as unlawful what Allah and His Messenger have declared as unlawful, and do not profess the Faith of Truth; (fight them) until they pay jizyah with their own hands while they are subdued. (29)
The Jews say, “ ‘Uzair (Ezra) is the Son of Allah” and the Christians say, “Masih (the Christ) is the Son of Allah.” That is their oral statement. They imitate the saying of the earlier disbelievers. May Allah ruin them, how far they are turned back from the truth! (30)
They have taken their rabbis and their monks as gods beside Allah, and also (they have taken) Masih the son of Maryam (as god). And they were not commanded but to worship only One God. There is no god but He. Pure is He from what they associate with Him. (31)
They wish to blow out the Light of Allah with their mouths, and Allah rejects everything short of making His light perfect, no matter how the disbelievers may hate it. (32)
He is the One who has sent down His Messenger with guidance and the Faith of Truth, so that He makes it prevail over every faith, no matter how the Mushriks may hate it. (33)
O you who believe, many of the rabbis and the monks do eat up the wealth of the people by false means and prevent (them) from the way of Allah. As for those who accumulate gold and silver and do not spend it in the way of Allah, give them the ‘good’ news of a painful punishment, (34)
On the day it (the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it: “This is what you had accumulated for yourselves. So, taste what you have been accumulating.” (35)
Surely, the number of months according to Allah is twelve (as written) in the Book of Allah on the day He created the heavens and the Earth, of which there are Four Sacred Months. That is the right faith. So, do not wrong yourself therein. And fight the Mushriks all together, as they fight you all together, and be sure that Allah is with the God-fearing. (36)
Nasi’ (i.e. postponement of months) is nothing but a further excess in infidelity, whereby the disbelievers are misguided. They allow it one year and disallow it another year, so that they may conform (only) to the number of what Allah has sanctified, and allow what Allah has disallowed. The evil of their deeds has been beautified for them (by Satan). And Allah does not lead the disbelieving people to the right path. (37)
O you who believe, what is wrong with you that when it is said to you, “Come out in the way of Allah,” you turn heavy (and cling) to the ground. Have you become happy with the worldly life instead of the Hereafter? So, (remember that) the enjoyment of the worldly life is but trivial in (comparison with) the Hereafter. (38)
If you do not march forth (in the way of Allah), He will chastise you with a painful punishment and will replace you with another nation, and you can do Him no harm at all. Allah is powerful to do anything. (39)
If you do not help him, (it makes no difference to the Prophet, because Allah has already helped him when the disbelievers expelled him, and he was the second of the two, when they were in the cave, and he was saying to his companion, “Do not grieve. Allah is surely with us.” So, Allah caused His tranquillity to descend on him, and supported him with troops that you did not see, and rendered the word of the disbelievers humiliated. And the word of Allah is the uppermost. Allah is Mighty, Wise. (40)
March forth (in the way of Allah), no matter whether you are light or heavy, and carry out Jihad (struggle) in the way of Allah with your wealth and lives. That is good for you, if you were to realize. (41)
Had it been a gain at hand or an average journey, they would have certainly followed you, but the distance seemed too far to them. They will swear by Allah: “We would have certainly set out with you, if we were able to.” They are putting themselves to ruin. Allah knows that they are liars. (42)
O Prophet, Allah has forgiven you; why did you permit them (to stay in Medina) before the truthful ones could become distinct to you, and you could be sure of the liars. (43)
Those who believe in Allah and in the Last Day do not ask you to excuse them from Jihad with their wealth and lives. Allah is aware of the God-fearing. (44)
Only those people ask you to be excused who do not believe in Allah and in the Last Day and whose hearts are in doubt; so they are wavering in their doubt. (45)
Had they wished to set out, they would have made some preparation for it, but Allah disliked their going forth, so He made them lag behind, and it was said to them, “Stay back with those who are staying back.” (46)
And had they set out with you, they would have added nothing for you but trouble, and would have run around in your midst seeking mischief against you. Still, among you there are those who spy for them. Allah is aware of the wrongdoers. (47)
They sought mischief even earlier and tried to upset matters for you, until the Truth arrived and the will of Allah prevailed, though they disliked it. (48)
And among them there is one who says, “Allow me (to stay behind) and do not expose me to an ordeal.” Look! They have already fallen into an ordeal, and certainly Jahannam (the Hell) has the disbelievers encircled. (49)
If some good comes to you, it annoys them, and if hardship befalls you, they say, “We had already taken care of our problem”, and they go their way delighted. (50)
Say, “Nothing can ever reach us except what Allah has destined for us. He is our Master. And in Allah alone the believers must place their trust.” (51)
Say, “What you are expecting for us is nothing but one of the two good things (martyrdom or victory). And we are expecting for you that Allah sends to you a punishment from Himself or at our hands. So, wait. Of course, we are waiting with you.” (52)
Say, “Spend, willingly or unwillingly, it will never be accepted from you. You have been a sinning people.” (53)
Nothing has prevented their spending from being accepted from them but that they have disbelieved in Allah and in His Messenger, and they do not come to the Salah but lazily, and do not spend but without volition. (54)
So, their wealth and their children should not attract you. In fact, Allah intends to punish them with these in this lowly life and that their souls should depart while they are disbelievers. (55)
They swear by Allah that they are from among you, whereas they are not from among you, but they are a people in fear. (56)
If they find a place of refuge or caves or any place to enter, they will turn towards it running (as) unbridled (horses). (57)
And among them there are those who find fault with you in (the distribution of) Sadaqat (alms). So, if they are given something out of it, they are quite happy, and if they are given nothing from it, they at once get annoyed. (58)
Would that they were content with what Allah and His Messenger had given to them, and were to say, “Allah is sufficient for us; Allah and His Messenger will give us (more) out of His grace (when they so will). Indeed, we crave for (the pleasure of) Allah alone.” (59)
The Sadaqat (prescribed alms) are (meant) only to be given to the poor, the needy, to those employed to collect them, to those whose hearts are to be won, in the cause of the slaves and those encumbered with debt, in the way of Allah and to a wayfarer. This is an obligation prescribed by Allah. Allah is All-Knowing, Wise. (60)
And among them (the hypocrites) there are those who hurt the Prophet and say, “He is just an ear” (that is, he hears and believes everything). Say, “He gives ear to that which is good for you; he believes in Allah and trusts the believers and is a mercy for those of you who (pretend to) believe.” And those who hurt the Messenger of Allah, for them there is a painful punishment. (61)
O believers, they swear by Allah before you, so that they may please you, whereas Allah, as well as His Messenger, has greater right that they should please Him, if they are (true) believers. (62)
Have they not come to know that whoever opposes Allah and His Messenger, definite for him is the fire of Jahannam (Hell) wherein he will remain forever. That is the extreme disgrace. (63)
The hypocrites are afraid that a Surah (a chapter of the Holy Qur’an) may be sent down about them, which tells them what lies in their hearts. Say, “Go on mocking. Allah is surely to bring out what you are afraid of.” (64)
And if you ask them, they will say, “We were just chatting and having fun.” Say, “Is it of Allah and His verses and His Messenger that you were making fun?” (65)
Make no excuses. You became disbelievers (by mocking at Allah and His Messenger) after you had professed Faith. If We forgive some of you (who repent and believe), We shall punish others (who carry on their hypocrisy), because they were guilty. (66)
The hypocrites, males and females, are all alike. They bid vice and forbid virtue and withhold their hands (from spending in Allah’s way). They forgot Allah, so He forgot them. Surely, the hypocrites are the sinners. (67)
Allah has promised the fire of Jahannam to the hypocrites, men and women, and to the disbelievers who shall live there forever. It is adequate for them. Allah has put His curse on them, and for them there is a lasting punishment. (68)
You are like those who were before you. They were stronger than you in power, and richer in wealth and children. So, they enjoyed their share (from the pleasures of this world), then you enjoyed your share as those before you enjoyed their share, and you indulged (in evils) as they indulged. They are the ones whose deeds have gone to waste in this world and in the Hereafter, and they are the losers. (69)
Has there not reached them the news of those before them, the people of Nuh and ‘Ad and Thamud and the people of Ibrahim and the people of Madyan, and (the news) of the towns overturned? Their messengers came to them with clear signs; so, Allah was not such as would wrong them, but they have been doing wrong to their own selves. (70)
The believers, male and female, are friends to each other. They bid virtue and forbid vice and establish Salah and pay Zakah and obey Allah and His Messenger. Those are the ones whom Allah will bless with mercy. Surely, Allah is Powerful, Wise. (71)
Allah has promised to the believers, male and female, gardens beneath which rivers flow, where they shall live forever, and good homes in gardens of eternity. And Allah’s pleasure is above all. That is the supreme success. (72)
O Prophet, carry out Jihad (struggle) against the disbelievers and hypocrites, and be strict with them. And their abode is Jahannam (Hell), and it is an evil terminus. (73)
They swear by Allah that they said nothing, while indeed, they had said the word of infidelity and had disbelieved after having accepted Islam, and had intended what they could not achieve. And they have reacted for nothing but that Allah and His Messenger have enriched them with His grace. So, if they repent, it will be good for them, and if they turn away, Allah will chastise them with a painful punishment in this world and the Hereafter, and for them there is neither a friend on the Earth, nor a helper. (74)
And among them there are those who made a pledge with Allah: “If He gives us (wealth) out of His grace, then, surely we shall give alms and shall be among the righteous.” (75)
But when He gave them (wealth) out of His grace, they became stingy about it, and went back turning their faces away. (76)
So Allah, in turn, put hypocrisy in their hearts till the day they shall meet Him, because they broke their promise with Allah, and because they have been telling lies. (77)
Do they not know that Allah knows what they conceal and what they whisper, and that Allah is well aware of all the Unseen? (78)
Among the hypocrites, there are those who taunt the believers who voluntarily give alms and have nothing but their hard earnings; still they mock at such people. Allah mocks at them, and for them there is a painful punishment. (79)
It is all equal whether you ask pardon for them or do not ask pardon for them. Even if you ask pardon for them seventy times, Allah will never pardon them. That is because they disbelieved in Allah and His Messenger. Allah does not lead the sinning people to the right path. (80)
Those who were left behind were happy with their sitting back to the displeasure of the Messenger of Allah, and they disliked carrying out Jihad in the way of Allah with their wealth and lives, and they said, “Do not march in this hot weather.” Say, “The fire of Jahannam is much more intense in heat,” only if they could understand. (81)
So, let them laugh a little, and weep a lot, this being a reward of what they used to earn. (82)
Then, if Allah brings you back to a group of them and they seek your permission to march, say to them, “You shall never march with me ever after, and shall never fight an enemy in my company. You were happy with sitting back the first time; now, sit with those remaining behind” (83)
And never offer a prayer on any one of them who dies, and do not stand by his grave. They disbelieved in Allah and His Messenger and died while they were sinners. (84)
Their wealth and children should not attract you. Allah only wills to punish them with these in this world and that their souls depart while they are disbelievers. (85)
When a Surah is revealed (saying), “Believe in Allah and carry out Jihad in the company of His Messenger” the capable ones from them seek your permission and say, “Let us remain with those sitting back.” (86)
They are happy to be with women who sit back, and their hearts are sealed; so they do not understand. (87)
But the Messenger and the believers in his company have carried out Jihad with their wealth and lives, and for them there are the good things, and they are the successful. (88)
Allah has prepared for them gardens beneath which rivers flow where they will live forever. That is the supreme achievement. (89)
And the excuse-makers from the Bedouins came, so that they might be allowed (to stay behind), while those who were false to Allah and His Messengers (just) stayed behind (without seeking permission). A painful punishment is about to fall upon those of them who disbelieve. (90)
There is no blame on the weak, or on the sick, or on those who have nothing to spend, if they are sincere to Allah and His Messenger. There is no way against those who are good in deeds. Allah is most Forgiving, Very Merciful. (91)
Nor (is there any blame) on those who, when they came to you so that you might provide them with a carrier (that they could ride for Jihad ) and you said (to them), “I find no carrier to give to you”, went back with their eyes flowing with tears in grief, because they had nothing to spend. (92)
Blame lies, in fact, on those who ask you permission despite being rich. They are happy being with women who sit back. Allah has sealed their hearts; so they do not know. (93)
They will make excuses to you when you return to them. Say, “Do not make excuses. We shall never believe you. Allah has told us the facts about you. Allah will see what you do, and His Messenger as well. Then you shall be returned to the Knower of the Seen and the Unseen, and He will tell you what you have been doing.” (94)
They will swear by Allah before you when you will go back to them, so that you may ignore their misdeeds. So, just ignore them. They are filth, and their abode is Jahannam, a recompense for what they used to do. (95)
They swear before you, so that you may be pleased with them. So, even if you are pleased with them, Allah will not be pleased with the sinning people. (96)
The Bedouins are often more strict in disbelief and hypocrisy, and are most likely to be ignorant of the limits of what Allah has sent down to His Messenger. Allah is All-Knowing, All-Wise. (97)
And among the Bedouins there are those who take what they spend as a fine, and they look forward to the cycles of time to turn against you. Upon those is the evil cycle. And Allah is All-Hearing, All-Knowing. (98)
And among the Bedouins there are others who believe in Allah and in the Last Day and take what they spend as a source of nearness to Allah and of prayers from the Messenger. It is indeed a source of nearness for them. Allah will admit them to His mercy. Surely, Allah is Most Forgiving, Very Merciful. (99)
As for the first and foremost of the Emigrants (Muhajirin) and the Supporters (Ansar) and those who followed them in goodness, Allah is pleased with them and they are pleased with Allah, and He has prepared for them gardens beneath which rivers flow, where they will live for ever. That is the supreme achievement. (100)
And among those Bedouins who are around you there are hypocrites, and among the people of Medina as well. They are adamant on hypocrisy. You do not know them. We know them. We will chastise them twice, then they shall be driven to a terrible punishment (in the Hereafter). (101)
And there are others who admitted their sins while they had mixed a good deed with an evil one. It is likely that Allah will relent towards them. Surely, Allah is Most-Forgiving, Very-Merciful. (102)
Take sadaqah (obligatory alms) out of their wealth through which you may cleanse and purify them, and pray for them. Indeed, your prayer is a source of peace for them. And Allah is (All-) Hearing, (All-) Knowing. (103)
Have they not come to know that Allah is He who accepts repentance from His slaves and accepts Sadaqat, and that Allah is Most-Relenting, Very-Merciful? (104)
Say, “Do (what you do); Allah will see your deed, as will the Messenger and the believers. And you shall be returned to the Knower of the Seen and the Unseen, then He will tell you what you have been doing.” (105)
And there are others whose matter is deferred till the command of Allah (comes): either He would punish them or relent towards them. Allah is All-Knowing, All-Wise. (106)
And (there are) those who have built a mosque to cause harm (to Islam) and to promote infidelity and to create dissention among the believers and to provide a station for one who has been at war with Allah and His Messenger even before. They will certainly swear (and say), “We intended to do nothing but good.” Allah testifies that they are liars. (107)
Do not ever stand there (in prayer). In fact, the mosque that was founded on Taqwa (piety) from the very first day has greater right that you stand in it. In it there are people who like to observe purity; and Allah loves those observing purity. (108)
Then tell me, which one is better, whether the one who has founded his building on fear of Allah and on search of His pleasure, or the one who has founded his building on the edge of an abyss that is about to collapse, then it did collapse with him into the fire of Jahannam ? Allah does not give guidance to the unjust people. (109)
The building they had built shall always remain a source of unrest in their hearts, unless their hearts are cut into pieces. Allah is All-Knowing, All-Wise. (110)
Surely, Allah has bought their lives and their wealth from the believers, in exchange of (a promise) that Paradise shall be theirs. They fight in the way of Allah, and kill and are killed, on which there is a true promise (as made) in the Torah and the Injil and the Qur’an. And who can be more faithful to his covenant than Allah? So, rejoice in the deal you have made, and that is the great achievement. (111)
They are those who repent, those who worship, those who praise (Allah), those who journey (in Allah’s way), those who bow in Ruku‘, those who prostrate in sajdah, those who bid the Fair and forbid the Unfair and those who preserve the limits prescribed by Allah. And give the good news to the believers. (112)
It is not (permissible) for the Prophet and the believers to seek forgiveness for the Mushriks, even if they are kinsmen, after it became clear to them that they are the people of hell. (113)
As for the prayer of Ibrahim for the forgiveness of his father, it was only due to a promise he had made to him. Later, when it became clear to him that he was an enemy of Allah, he withdrew himself from him. Indeed, Ibrahim was very tender-hearted, very forbearing. (114)
Allah is not such as He makes a people go astray after He has given them guidance, unless He explains to them what they should avoid. Indeed, Allah is fully aware of every thing. (115)
Surely, to Allah alone belongs the kingdom of the heavens and the earth. He gives life and brings death. And, other than Allah, you have neither a supporter, nor a helper. (116)
Surely, Allah has relented towards the Prophet and the Emigrants (Muhajirin) and the Supporters (the Ansar) who followed him in the hour of hardship after the hearts of a group of them were about to turn crooked, then He relented towards them. Surely, to them He is Very-Kind, Very-Merciful. (117)
And (He relented) towards the three whose matter was deferred until when the earth was straitened for them despite all its vastness, and even their own souls were straitened for them, and they realized that there is no refuge from Allah, except in Him, then He turned towards them, so that they may repent. Surely, Allah is the Most-Relenting, the Very Merciful. (118)
O you who believe, fear Allah, and be in the company of the truthful. (119)
It was not (permissible) for the people of Medina and for those around them of the Bedouins to stay behind abandoning the Messenger of Allah, nor to prefer their own lives to his life. That is because whatever thirst or fatigue or hunger strikes them in the way of Allah, and whenever they step into a place which infuriates the infidels, and whenever they make a gain from an enemy, a virtuous deed is thereby credited to their account. Surely, Allah does not nullify the reward of the virtuous. (120)
Whatever they spend, be it less or more, and whenever they cross a valley, is all written down for them, so that Allah may give them the best reward for what they used to do. (121)
It is not (necessary) for all the believers to go forth. So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shari‘ah). (122)
O you who believe, fight those disbelievers who are near you, and let them find severity in you. Know well that Allah is with the God-fearing. (123)
When a Surah is sent down, some of them (the hypocrites) say, “Whose faith from among you has been increased by this?” So far as the believers are concerned, it has certainly increased their faith, and they are quite happy. (124)
As for those who have malady in their hearts, it adds further impurity to their (initial) impurity, and they die infidels. (125)
Do they not see that they are put to trial every year once or twice; still they neither repent, nor do they take lesson? (126)
And when a Surah is sent down, they look at each other (as if saying): “Is there someone watching you?” Then they turn away. Allah has turned their hearts, because they are a people who do not understand. (127)
Surely, there has come to you, from your midst, a Messenger who feels it very hard on him if you face a hardship, who is very anxious for your welfare, and for the believers he is very kind, very merciful. (128)
So, if they turn away, say (O Messenger), “Enough for me is Allah. There is no god but He. In Him I have placed my trust, and He is the Lord of the Great Throne.” (129)

Selected Comments on these verses:
Many of these verses were revealed before, during and immediately after the Battle of Tabuk and deal with incidents surrounding the battle
Many verses highlight the importance of Jihad through wealth and physical fighting, and who should fight. As these were the latest verses revealed on this topic they abrogate many previous verses about fighting
Many verses expose the character of the Munafiqeen (Hypocrites)
Many verses ask Muslims to put their trust in Allah
Many verses address the Jews and Christians
The Surah does not start with ‘Bismillah’
Specific references are made to:

• Mushrikeen (polytheists / idol worshippers) not being allowed to visit the Kaaba
• Allah Testing the people regularly (like shaking a tree in Autumn)
• Not praying over Abdullah ibn Ubai or other Munafiqs (Hypocrites) upon death
• The incidence of Masjid ad-Dirar being exposed
• The repentance of the 3 who procrastinated and didn't go to the fight
• The specific excuses and mischief some mushriks used
• We shouldn’t mock the Prophet or Islam
• Keeping the treaties with people in good faith
• Allah's help during the Battle of Hunain
• Allah's protection of the Prophet* (in the cave) and our duty to him
• Incidents where the Jews and Christians changed their laws (through their priests / rabbis) and so pretended to be 'God'
• Staying in the company of good people

We finished off by reminding people that if we want to talk to Allah we should pray and make du'a, and if we want Allah to talk to us we should read the Qur'an


Children's Feedback: The Value of Food in Islam

No News Topic

Homework:
Seerah ~ Read Surah at-Taubah again and reflect on this. Which is your favourite verse(s)?
Main topic (Qur'an) ~ Who could have possibly wrote (authored) the Qur'an at the time of the Prophet*?

07 October 2012

Summary
Seerah: Story of Ka’b ibn Malik and the Battle of Tabuk
The Prophet* set out to fight the Romans – but it was a test for the Muslims due to the season, harvest, enemy, journey
Ka’b was a leader of his people and one of the 12 Nuquba (people who pledged allegiance to the Prophet* in Aqabah) that helped to establish the Islamic State
Ka’b missed Badr but preferred Aqabah
The 30,000 Muslims needed to prepare for the long hard journey
Ka'b was able to go but kept delaying preparing
Ka'b's procrastination casued him to miss the army when it left
Only hypocrites and elderly/infirm left behind in Medina
Ka'b panics when he hears the Prophet is returning and is told to lie
Hypocrites give their excuses and the Prophet seeks their forgiveness but leaves their hearts to Allah
Ka'b, well-known poet, decides not to make up an excuse and to tell the truth: He has no excuse
Ka'b and 2 others are boycotted for a total of 50 days
Ka'b feels the city is alien and feels constricted in his repentance
The non-Muslims try to recruit Ka'b and divide the Muslims
Allah then accepts his repentance and Ka'b is overjoyed, and the other 2 men
Ka'b gives away most of his wealth and vows never to lie again
The hypocrites are condemned to Hellfire by Allah
Lying, delaying and putting things off is a bad thing

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

Battle of Tabuk (4) – Story of Ka’b ibn Malik
Story of Ka’b ibn Malik and the Battle of Tabuk
After the Conquest of Makkah, Caeser - Ruler of Byzantium, which was considered the greatest military force on earth at the time - could no longer turn a blind eye to the activities of the Muslims. He was anxiously aware of the Arab tribes' expectations of independence, and their hopes of getting free from his reign and influence. They could not ignore the alliance of the Arab tribes on his borders to the Muslims. So he concluded that the 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. Thus, Caeser raised a huge army of Byzantine and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims. News of this army reached the Muslims and much fear spread in their hearts. After much deliberating on the situation, the Prophet* made up his mind and ordered his companions to prepare for war. No sooner had the Muslims heard the voice of the Prophet calling them to fight the Byzantines, than they rushed to comply with his orders. Almost all the Muslims responded positively. Only those who had weakness in their hearts favoured to stay behind. They were only three people. Their story is told below:
Due to its particular circumstances, this invasion was a particularly severe trial provided by Allah only to try the believers' faith and sort them out from the others. This is Allah's permanent Will in such circumstances. In this respect He says: "Allah will not leave the believers in the state in which you are in now, until He distinguishes the wicked from the good..." [Qur'an 3:179]
Lagging behind and hanging back from full participation in that invasion amounted to a degree of hypocrisy. Whenever the Prophet* was informed of a man's lingering, he would say: "Leave him alone! If Allah knows him to be good, He will enable him to follow you; but if he were not so, Allah would relieve us of him."
Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allah and His Messenger. Some of those hypocrites' lingering was due to an excuse based on forgery and delusion. Some others tarried, but didn't ask for instant permission. But there were three believers who unjustifiably lingered. They were the ones whose faith Allah tried, but later He returned to them in Mercy and accepted their repentance. One of the believers' stories is recorded below:
 
The Hadith of Ka’b
It has been related by 'Abdullah bin Ka'b bin Malik, who became Ka'b's guide from amongst his children - when he became blind. He said: I heard Ka'b bin Malik speaking about the incident concerning his non-participation during the Battle of Tabuk.
Ka'b said: I was not absent from the Prophet* during any campaign that he fought in, except the Battle of Tabuk. Nevertheless, I was absent from the Battle of Badr. However, no individual was admonished for non-participation. Indeed, the Prophet* departed in search of a caravan of the Quraish, thereafter certain events took place until Allah assembled the two armies unexpectedly. Verily, I witnessed the night of Al-'Aqabah (the pledge) with the Prophet*, the night wherein we pledged our allegiance to Islam. Furthermore I would not exchange it for participation in the Battle of Badr, regardless of the fact that the Battle of Badr is deemed more noteworthy amongst the people. In relation to my news: I had never before been stronger nor wealthier than at the time I remained behind the Prophet during that campaign. By Allah - I had never before been in possession of two she-camels, until the time of the battle.
The Prophet* would conceal his intention to embark upon a military expedition by making reference to other campaigns, until the time for that expedition arrived.
The Prophet* conducted that expedition during a season of extreme heat, undertaking a lengthy journey through desert terrain. In addition, the enemy was great in number. Thus, the Prophet clarified the matter to the Muslims, in order that they prepare themselves adequately for their campaign, and he informed them of their intended destination. The Prophet* was accompanied by a considerable number of Muslims, whose names could not be recorded in a book. Ka'b continued: Any individual who wished to remain absent would assume that his absence would pass unnoticed, unless it was revealed by Allah by means of Divine Revelation. The Prophet* undertook that expedition during a season wherein the fruit had ripened and the shade had become pleasant.
The Prophet* and the Muslims equipped themselves with the necessary provisions. I too departed in order to prepare myself, however I returned without accomplishing anything. I would say to myself: I am able to prepare myself. Hence, I continued to postpone my preparations. However the people occupied themselves in earnest with the journey, until the day arrived wherein the Prophet* and the Muslims proceeded to depart. However I had not completed any part of my preparations. I said to myself: I shall prepare myself in one or two days after his departure, and then I will join them.
The morning after their departure, I set out in order to equip myself. However, I returned without completing anything. The following morning, I set out again, nevertheless, but I returned without accomplishing anything. This continued until they hastened towards the battle, and the campaign had passed by. Nevertheless, I intended to depart and reach them, would that I had done so! However, I was not destined to do that.
After the departure of the Prophet* I would enter amongst the people and it would become a cause of sadness for me. For I did not see except the one suspected of being a hypocrite, or the weak and infirm whom Allah had excused from participation.
The Prophet* did not remember me until he arrived in Tabuk. He was sitting amongst his people in Tabuk and asked "What happened to Ka'b?" A man from amongst the tribe of Bani Salimah responded: "O Messenger of Allah, he was hindered by his garments and pleasure for his clothes and his self."
Mua'adh bin Jabal said: "What a wretched statement you have uttered. O Messenger of Allah, we do not know of him save goodness."
Hence, the Prophet* became silent. Whilst he was in that position, he saw a man clothed in a white garment real in essence (not merely a desert mirage). The Prophet* said: "May it be Abu Khaythama al-Ansaaree, he was the one who donated a measure of dates when the Munaafiqeen (Hypocrites) defamed him."
Ka'b bin Malik continued: When I learned that he had turned in order to return, I was consumed by distress, and started therefore to invent lies. I started to question myself: With what can I avoid his anger tomorrow? I sought assistance from every individual of sound mind and judgment from amongst my family.
When it was mentioned that the Messenger of Allah's arrival is imminent, the false excuses vanished from my mind. I recognized that I could not liberate myself from this predicament by means of falsehood. I therefore resolved to speak the truth.
The Prophet* arrived the following morning. It was a practice of the Prophet that upon returning from a journey, he would proceed towards the Mosque and perform a two rak'ah prayer therein, and then sit amongst the people. After those matters had taken place, the absentees approached him. They started to present their excuses and take oaths to that effect. There were over eighty men in number. The Prophet* accepted their excuses, their oaths, and sought forgiveness on their behalf. In addition, he entrusted unto Allah their secret affairs. Thereafter I approached him, and conveyed the greeting upon him. He smiled - the smile of the one enraged. Then he said: "Come forward." I therefore approached him walking until I was sitting before him. Then he said: "What prevented you from accompanying us? Had you not purchased a riding animal?"
I responded: "Of course O Messenger of Allah. However, by Allah, if I was in the presence of any other man from amongst the inhabitants of this World, I would avoid His wrath by presenting an excuse for I have been granted the ability to speak in an eloquently persuasive manner. However, I am aware that if I utter a lie today in order to seek your pleasure, certainly Allah will cause you to become enraged with me in the future. Alternatively, if I inform you of the truth, thereby causing you to become angry, I may nevertheless hope for Allah's Pardon. No, By Allah I have no excuse to present. I had never before been stronger nor wealthier than during the time I neglected to accompany you."
The Prophet* replied: "In relation to this man - he has spoken the truth. Therefore, stand until Allah pronounces judgment in this matter." I therefore stood, a group of men from the tribe of Bani Salimah became disorderly and started following me. They addressed me: "By Allah - we have not known you to commit a misdeed. Verily you erred in not excusing yourself before the Prophet* in a similar manner to the other absentees who excused themselves. The Messenger of Allah's action of seeking forgiveness for your misdeed would have been sufficient for you." They continued to reprimand me until I desired to return to the Prophet and fabricate a lie against myself (contradict my story). However I questioned them: "Is there any other individual in a similar position?" They responded: "Yes, there are two men who uttered the same statement as you and both received the same directive as you did." I asked: "Who are these two men?" They answered: "Murarah bin al-Rabee' and Hilaal bin Umayyah al-Waaqifee."
By their statement, they had made reference to two virtuous men who had participated in the Battle of Badr, and were examples to be followed. After they had mentioned these two men I remained steadfast upon my original statement.
Thereafter, the Prophet* prohibited the Muslims from speaking to us -namely the three individuals from amongst us who had neglected to accompany him. As a consequence the people avoided us and altered their conduct towards us, until the land wherein I lived appeared foreign, not one which I was familiar with. We remained in that state for a period of fifty nights. In relation to my companions - they surrendered themselves to their houses and remained seated therein, weeping. However, I was the youngest and most forbearing of the three, I would therefore exit the house in order to perform the prayer with the other Muslims.
I would wander around the markets, yet no one would speak to me. I would approach the Prophet* and convey the greeting upon him whilst he was sitting amidst his gatherings, which took place upon completion of the prayer. I would question myself: Did his lips move in the act of reciprocating the greeting upon me or not? Thereafter, I would perform the prayer close by him, and look towards him in a surreptitious manner. When I occupied myself with the prayer, he would turn towards me. However, when I looked in his direction, he would avoid me. When this period of estrangement lengthened, I set out to walk until I climbed upon the wall of Abu Qatadah's garden. He was my cousin and amongst the most beloved of people to me. I conveyed the greeting upon him, and by Allah -he did not reciprocate the greeting upon me. Hence, I said: "O Abu Qatadah: I implore you by Allah, are you aware that I love Allah and His Messenger?" He remained silent. I appealed to him by Allah a second time, however he remained silent. Then he responded: "Allah and His Messenger are greater in knowledge." Thereupon tears flowed from my eyes, I turned away and climbed over the wall. He continued: Whilst I was walking in the market in Medina I saw a Christian farmer from amongst the farmers of Shaam, who had travelled to Medina in order to sell their produce. He said: "Who shall direct me to towards Ka'b bin Malik?" The people started to gesture towards me, until he approached me and presented me with a letter from the King of Ghassan, in which it was written:
'To proceed, it has come to our attention that your companion has dealt with you in a harsh manner. Allah has not rendered this world for you as a dwelling of disgrace and degradation, nor one of loss and ruin. So join us and we shall bestow upon you comfort and consolation.' Upon reading the letter I said to myself: This too is a trial placed before me. I therefore placed the letter in the oven and created a fire by burning it therein.
When a period of forty out of fifty nights had passed, the messenger of the Prophet* approached me and said: "The Prophet* commands you to distance yourself from your wife." I said: "Should I divorce her, or what must I do?" He responded: "No, distance yourself from her and do not approach her. The Prophet has issued a similar directive to your two companions." Hence, I said to my wife: "Go to your parents and remain with them until Allah passes judgment in this matter."
Ka'b said: The wife of Hilaal bin Umayyah came to the Apostle of Allah and said: "O Messenger of Allah, verily Hilaal bin Umayyah is an elderly man who is incapable of taking care of himself. Furthermore, he is not in possession of a servant, would you therefore object if I was to serve him?" He responded: "No, but he must not approach you." She said: "By Allah, he has no desire for any matter. By Allah, he has not ceased to weep from the day this matter started until this time now." Some of my family members questioned me: "Why don't you seek permission from the Prophet* concerning your wife, as he has granted permission for the wife of Hilaal bin Umayyah to serve him?" I responded: "By Allah, I shall not seek permission from the Prophet* concerning her. I am not aware of what the Prophet* would say if I sought his permission in relation to her whilst I am still a young man." I remained in that state for an additional ten nights, until fifty nights had been completed from the point that he had prohibited the people from speaking to us.
On the morning of the fiftieth night, I performed the Fajr prayer upon the roof of one of our houses. I was experiencing a condition which Allah had mentioned in the Book: 'My soul had become contracted, and the earth had contracted upon me despite its vastness.'
Suddenly I heard a clear voice emanating from the direction of Mount Sala. Somebody announced with his loudest voice: "O Ka'b bin Malik, I confer upon you glad tidings!" I prostrated myself upon the ground. I realized that relief from this tribulation had arrived and that the Prophet* had indicated that Allah had granted us penitence. After the Fajr prayer, the people thereupon proceeded forth to congratulate us, and bearers of glad tidings departed to my two companions. A horseman raced towards me in order to congratulate me and a messenger from the tribe of Aslam raced towards the mountain and scaled it in order to make the announcement. I heard his voice before that of the horseman. When the individual whose voice I had heard approached me to convey the glad tidings, I removed my garments and clothed him in them. By Allah, on that day I was not in possession of any other garments, I therefore borrowed two items, clothed myself and proceeded towards the Prophet*. People started receiving me in groups, congratulating me upon the acceptance of my penitence. They said: "We congratulate you upon Allah's acceptance of your repentance." When I entered the Mosque, the Prophet* was sitting, surrounded by people. Talha bin 'Ubaidullah hastened towards me. He shook my hand, and congratulated me. By Allah, no one from amongst the Muhaajireen (Emigrants) stood in order to greet me save him, and I shall never forget Talha's action in doing so Ka'b said: When I greeted the Prophet* , his face was radiant with happiness, and he said: "I give you the glad tidings of the best day you have witnessed since your mother gave birth to you." Ka'b continued: "Is this from you or from Allah?" He responded: "No, it is from Allah."
Whenever the Prophet* became delighted, his face became illuminated until it resembled a piece of the moon. We recognized that this matter was characteristic of him. When I sat before him, I said: "O Messenger of Allah, by virtue of the acceptance of my repentance, I shall donate the sum total of my wealth in charity for the sake of Allah and His Messenger." The Prophet* responded: "Retain a portion of your wealth, for it is better for you to do so." I said: "I shall retain a portion of my wealth in Khaibar. O Messenger of Allah, verily Allah has delivered me from this tribulation because I spoke the truth. My penitence therefore dictates that I shall speak only the truth as long as I live."
By Allah, I am not aware of any individual from amongst the Muslims whom Allah has blessed for speaking the truth more than myself, from the time wherein I mentioned those words of truth to the Prophet* . In addition, I have never intended to utter a falsehood from the time wherein I mentioned those words of truth to the Prophet* to the present day. Furthermore, I hope that Allah will protect me from uttering falsehood during the remaining portion of my life. Allah revealed the Verse to His Messenger: "Allah has forgiven the Prophet, the Muhaajireen, and the Ansaar...(to His statement)...Be with those who are truthful..." [Qur'an 9:117-119]
By Allah, after guiding me to Islam, Allah has not bestowed upon me a favour - greater in magnitude - than my statement of truth to the Apostle of Allah , and my action of not uttering a lie to him. For I would have destroyed myself, as those who uttered lies were destroyed. Allah ascribed to those who had uttered falsehood, a description more evil than he had ascribed to any other individual, when He revealed His Revelation. Allah, Blessed be He, the Most High stated: "They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are impure, and Hell is their dwelling place - a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with people who are defiantly rebellious." [Qur'an 9:95-96]
Ka'b continued: We, the three who neglected to participate, differed from those whose excuses were accepted by the Prophet* when they swore to him to that effect. He accepted their pledge of allegiance and sought forgiveness for them. However, the Prophet* deferred our case until Allah passed judgment in relation to it. With reference to that, Allah said: "He also forgave the three who remained behind..." [Qur'an 9:118]
In this Verse Allah did not refer to our non-participation in the military expedition. However it refers to the postponement and deferment of the Messenger in the act of passing judgment. In contrast to the one who took an oath before him and excused himself: an action which was accepted by the Prophet*
As for those who were needy and poor, even they came to the Prophet out of a yearning desire to join the blessed Jihad. However, the Prophet* could find no mounts for them, and they turned away, grief stricken with their eyes full of tears that they could not accompany the expedition. Regarding them, Allah mentioned in the Qur'an: "Nor (is there blame) on those who came to you to be provided with mounts, and when you 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)." [Qur'an 9:92]
And regarding them, the Prophet said to his companions as they returned to Medina: "Inside Medina, there are certain men, who though being left back due to serious excuses, they have, all the time, been with you. Lingerers as they are, they have been while you were passing valleys or walking along roads." "Do you mean that they have done that while they are still in Medina?" They wondered. "Yes though they are in Medina."

Children’s Feedback
The Importance of the Muslim Greeting – Assalamu Alaikum
 
News Topic
Hypocrisy of UK justice system in extraditing Muslims to America

Homework
Seerah ~ Read Surah at-Taubah (AKA al-Baraa – chapter 9 of Qur’an. Which is your favourite verse(s)?
Main topic (Qur'an) ~ Who could have possibly wrote (authored) the Qur'an at the time of the Prophet*?